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THE 



YOUNG LADY'S GUIDE 



HARMONIOUS DEVELOPMENT 



CHRISTIAN CHARACTER. 



BY HARVEY NEWCOMB. 



a&ebfseB HTritfott, 
WITH M ADDRESS ON FEMALE EDUCATION. 

NEW YORK: 
PUBLISHED BY M. W. DODD, 

Corner of Spruce Street and City Hall Square. 

^h 

1853. 






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Entered, according to Act of Congress, in the year 1853, 

B Y M . W . D O V D , 
In the Clerk's Office for the Southern District of New York. 



PREFACE 



This book is addressed to those who are 
supposed to have commenced the Christian 
life. Its object is, to aid them in the harmo- 
nious development of all their powers, upon 
Christian principles ; so as to produce the 
highest degree of cultivation, intellectual, 
social, moral, and religious, of which they 
are capable, in the circumstances where 
Providence has placed them. It is equally 
adapted to the various walks of life, having 
respect to a course of self-culture within the 
reach of all. It is addressed to a particular 
class of persons, whom it is especially de- 
signed to benefit. It is not intended, however, 
to be read exclusively by them. The greater 
portion of it is equally suited to any other 
class. It was originally written as a direc- 
tory for a beloved sister of the author. It 
has since passed through two very thorough 
revisions ; and in the present one, a con- 
siderable portion of it has been entirely re- 



4 PREFACE. 

written, some parts of it condensed, and much 
new matter added. Those who have read the 
former editions will find this almost a new 
book, while the material substance of the 
original has been retained. Since it was first 
written, it has twice undergone a critical 
examination by learned and judicious friends ; 
and, in the present revision, which is the last 
that is contemplated, the author has thrown 
out every sentence and every expression which 
has appeared to him of doubtful utility; so 
that those who read it, may rely upon its being 
a safe guide. Under a deep and solemn sense 
of responsibility for the influence which such 
a book is destined to exert, and with the 
humble hope of benefiting immortal minds, 
it is respectfully committed to the Christian 
public. 

January, 1843. 



CONTENTS 



Page. 
Preface, 3 

CHAPTER I. 

True Religion Progressive, 13 

The Mustard Plant, 14 

The Spring that never dries nor freezes, 15 

The Palm-Tree, 16 

The Glory of God, how manifested, 17 

The Former Rain, 18 

The Latter Rain, 19 

Examples of Eminent Persons, 20 

CHAPTER II. 

Doctrinal Knowledge, 24 

Connection of Doctrine and Practice, 25 

The Holy Spirit operates through the Truth, 26 

Genuine and Spurious Affections distinguished, 27 

Directions. — 1. Become a little Child, 28 

The Starting-Point of Error, 29 

2. Avoid a controversial Spirit, 31 

An Error of Young Persons, 32 

3. Use Helps, 32 

Writings of Men, why studied, 32 

Bible the Text-Book, 33 

4. Seek the Aid of the Holy Spirit, 33 

1* 



CONTENTS. 



CHAPTER III. 

Nature and Effects of True Religion, 35 

The Tree by the River, 35 

Fruits of the True and False Professor contrasted, 37 

Fruit-Bearing the Test of Christian Character, 38 

The Fruits of the Spirit, 38 

Love ; its Nature, 39 

Experience of David, 40 

Fruits of Love, 41 

Spiritual Joy, 42 

Peace ; its Manifestations, 43 

Twin Graces, 44 

Goodness, 45 

Faith, a common Principle of Action, 45 

Power of Faith, 46 

Temperance, , 47 

CHAPTER IV. 

Charity, 48 

General Description of, 48 

Long-Suffering, 49 

Kindness, 50 

Envy, 51 

Self-Conceit, 53 

Description of a Self-conceited Person, 54 

Self-conceited Confidence not Independence of Mind, . . .55 

Unseemliness — Forwardness, 56 

Impertinence, 57 

Taking the Lead in Conversation, 58 

Disinterestedness, ' 58 

Selfishness — Churlishness, 60 

Good-Nature, 61 

Jealousy — Fault-Finding, 62 

Telling Others their Faults, 63 

Christian Watch not Espionage, 63 

Effects of ruminating upon the Faults of Others, 65 



CONTENTS. 7 

Charitable Joy, 65 

A bad Mark, 66 

Apostates, before their Fall, noted for Censoriousness, . . .67 

Humble Christians not censorious, 68 

Duty of rejoicing in the Goodness of Others, 68 

Charity, positively, 69 

CHAPTER V. 

Harmony of Christian Character, 74 

Harmony of Sounds, Colors, and Proportions, delights the 
Senses, 74 

Harmonious Development of the Christian Graces, 75 

Effects of the disproportionate Development of Character, 77 
How young Christians fall into this Error, 78 

CHAPTER VI. 

Reading and Study of the Bible, 81 

Search the Scriptures, 82 

Directions. — 1. Read the Bible in your Closet, 83 

2. Preparation of Heart, 83 

3. Seek the Aid of the Holy Spirit, V 84 

4. Read with Self- Application, 84 

5. Read the Scriptures regularly, 85 

6. Study the Bible systematically, 85 

Variety and Harmony of the Bible, 86 

Things to be observed, 86 

Wisdom of Divine Inspiration, 87 

How to remove Difficulties, 87 

Commentaries, 88 

Tasks, 88 

Read in Course, 89 

Constant Subjects of Inquiry, 90 

Take Notes, 92 

Read the Gospel to study the Character of Christ, 92 

Sacred History and Biography, 93 

Poetic and Didactic Parts of the Bible, 94 

The Prophecies, 95 



8 CONTENTS. 

CHAPTER VII. 

Prayer, 97 

Duty of Prayer, 97 

Advantages of Prayer, 98 

Nature of Prayer, 98 

The Lord's Prayer ; its Use, 100 

The Power of Prayer, 101 

The Promises, 102 

Asking amiss, 106 

We must ask, — For things agreeable to his Will, 107 

In Faith, 108 

With humble Submission, 109 

Practical Hints. — 1. Constant Spirit of Prayer, 110 

2. Observe stated and regular Seasons of Prayer, Ill 

3. Observe special Seasons of Prayer, 113 

Fasting, 114 

4. Preparation of Heart, 116 

5. Persevere in Prayer, 117 

CHAPTER VIII. 

Temptation, 119 

Existence of the Devil, 119 

His Character, 120 

The Devices of Satan, 124 

Subtlety of Satan, 125 

Temptations from the World, 127 

From our own Hearts — the Heart a Castle, 128 

We must set a Watch, 128 

CHAPTER IX. 

Self-Denial, 133 

Nature and Consequences of Selfishness, 133 

Self-Denial defined and applied, 135 

Essential to Christian Character, 136 

Christ's Example, 137 

A Caution, 138 



CONTENTS. 9 

CHAPTER X. 

Public and Social Worship, and Sabbath Emplof- 

MENTS, 139 

Duty of Public Worship,. 140 

Example of "Holy Men of Old," 141 

Of Christ and the Apostles, 142 

Sin and Danger of neglecting Public Worship, 144 

Attend the stated Ministry of your Pastor, 145 

Be punctual at Church, 146 

Go with Preparation of Heart, 147 

Deportment in the House of God, 147 

Singing — Prayer — Wandering Thoughts, 148 

Take Heed how you hear — Ambassadors, 149 

Fault-Finding, 150 

Self-Application, 151 

Hearing for Others, 152 

Meetings for social Prayer, 153 

Female Prayer-Meetings, 154 

The Sabbath School, 155 

Hints on Sabbath School Instruction, 157 

Private Sabbath Duties, 163 

Spend much Time in the Closet, 164 

Spend none in seeking Ease or Pleasure, 164 

Watch over your Thoughts, 165 

Set a Guard over your Lips, 165 

CHAPTER XI. 

Meditation, 167 

The devout Mind, 168 

Stated Meditation, 170 

Subjects of Meditation, 170 

CHAPTER XII. 
On Health, 172 

Connection of Health and Usefulness, 172 

Duty of preserving Health, 173 



10 CONTENTS. 

Physiology, 174 

Influence of Ladies, 175 

Rules for preserving Health 175 

Delicate Training of young Ladies, 180 

Two simple Rules, 184 

Qualifying Remarks, 188 

CHAPTER XIII. 

Mental Cultivation — Reading, , 189 

Object of Education, 190 

Written Exercises, 191 

Discipline — Perseverance, 192 

Reading, .«t 193 

Novel-Reading, 194 

Religious Novels, 213 

Light Reading,. 215 

Selection of Books, 218 

System in Reading, 219 

Hints on reading History, 220 

Religious Biography, .223 

Doctrinal and Miscellaneous Reading, 225 

Newspapers and Periodicals, 226 

Keep a Journal, 227 

CHAPTER XIV. 

Improvement of Time — Present Obligation, 228 

Value of Moments, 229 

How to redeem Time, 230 

Motives for being systematic, 231 

Nature of Obligation, 232 

CHAPTER XV. 

Christian Activity, 234 

Female Influence, 235 

May be felt in the various Departments of benevolent 

Effort, 235 

Conversation, 244 



CONTENTS. 11 

Bringing People under the Sound of the Gospel, 245 

Direct Influence upon the Unconverted, 246 

Striking Examples, 250 

Cautions, 255 

CHAPTER XVI. 

Dress, 258 

Design of Dress, 259 

Love of Finery, 260 

Things to be observed, 260 

CHAPTER XVII. 

Social and Relative Duties, 265 

The Family Relation, 265 

Household Law, 267 

Society, 269 

Rules. — 1. In Relation to the Family, 270 

2. To the Church, 271 

3. To Society in General, 273 

4. Visiting, 274 

5. Worldly Society, 275 

6. Conversation, 276 

7. Discussion of absent Characters, 277 

8. Speaking of One's Self, 279 

9. A suspicious Disposition, 279 

10. Intimate Friendships, 280 

11. Before going into Company, visit your Closet ..... .281 

CHAPTER XVIII. 

Marriage, 282 

Desirable, 282 

Not indispensable, 283 

Qualifications indispensable in a Companion for Life, 285 

1. Piety, 285 

2. An amiable Disposition, 287 

3. A well-cultivated Mind, 288 

4. Congeniality of Sentiment and of Feeling, 288 



12 CONTENTS. 

5. Energy of Character, 289 

. 6. Suitableness of Age, 289 

Qualifications desirable, 290 

1. A sound Body, 290 

2. Refinement of Manners, 290 

3. A sound Judgment, 291 

4. Prudence, 291 

5. Similarity of religious Sentiment and Profession, . . . .291 

Treatment of Gentlemen, 292 

A peculiar Affection necessary, 293 

Social Intercourse with Gentlemen, 294 

Cautions, 295 

CHAPTER XIX. 

Submission — Contentment — Dependence, 298 

The Hand of God in all Things, 299 

Comforting Considerations, 300 

Supply of temporal Wants, 302 

Duty of Contentment, 303 

CHAPTER XX. 

Self-Examination, 304 

Danger of neglecting it, 304 

Assurance attainable, .304 

Witness of the Spirit, 305 

Objects. — 1. To discover Sin, 308 

2. To ascertain why Prayer is not answered, 311 

3. As to the Cause of Afflictions, 312 

4. Whether we are Christians, 313 

5. Preparation for the Lord's Table, 316 

Conclusion, 317 

An Address on Female Education « 319 



YOUNG LADY'S GUIDE 



CHAPTER I. 

TRUE RELIGION ESSENTIALLY PROGRESSIVE. 

The great moral and spiritual change, which the 
Scriptures declare to be necessary to salvation, is com- 
pared by Christ and the apostles to a new birth, because 
it is the beginning of spiritual life. The term regener- 
ation, however, only applies to this change in its com- 
mencement, which is instantaneous. The young con- 
vert, therefore, is very properly called by the apostle 
Peter a " new-born babe." It is a great mistake, then, 
to suppose that a true Christian, who is in a right state 
of mind, is to look back to the period of his conversion 
for his most lively and vigorous exercises of grace, or 
for his principal evidences of being in a gracious state. 
It may, indeed, be at that time more perceptible, be- 
cause the change from a state of nature to a state of 
grace is very great. Yet this change is imperfect, 
and the greater part of the work of " putting off the 
old man," — of " bringing under the body and keeping 
it in subjection," remains yet to be done ; while the 
" new man " must grow up from the feebleness of 
2 



14 THE MUSTARD-PLANT. 

childhood to the " stature of a perfect man in Christ 
Jesus." 

True religion must, therefore, be essentially pro- 
gressive. This is the clear implication of all the 
figures used in the word of God to describe the 
work of grace in the heart. It is compared to a 
mustard-seed, which is the least of all seeds. But, 
when it springs up, it rises and spreads its branches 
till it becomes the greatest of all herbs. The beauty 
and appropriateness of this figure will not be appreci- 
ated unless we take into consideration the luxuriant 
growth of plants in Eastern countries. The Jews have 
a fable of a mustard-tree whose branches were so 
extensive as to cover a tent. But we should never 
expect such a plant to spring up at once into full matu- 
rity. It is the mushroom which opens full grown to 
behold for the first time the morning sun; but it as 
speedily withers away. Yet neither should we expect 
such a plant to become stationary in its growth, before 
it arrives at maturity. If it ceases to grow, there must 
be a worm at the root, or some fatal disease, which will 
cause it to shrivel and die. The operation of grace is 
also compared to leaven ; which is so little at first that 
its presence in the meal can scarcely be perceived. 
But when it begins to work, it increases and extends 
till the whole is leavened. Yet its progress may be 
impeded by cold ; and the process can rarely be 
restored, so as not to injure the production. So the 
Christian will rarely recover from the injurious effects 
of backsliding and growing cold in his religious 
affections. 



THE LIVING SPRING. 15 

Again, grace is compared to a living spring — a 
fountain, whose waters bubble up and send forth a 
constant stream. Christ says, " The water that I shall 
give him shall be in him a well of water, springing 
up into everlasting life?'' When these words were 
uttered, our Lord was sitting on a deep well, in con- 
versation with the woman of Samaria. As his custom 
was, he drew instruction from the objects around him. 
He directed her attention away from the water which 
could only quench natural thirst, to the living water, 
which refreshes the soul. But she, not understanding 
him, wished to know how he could obtain living water 
from a deep well, without any thing to draw with. In 
order to show the superiority of the water of life, he 
told her that those who drank of it should have it in 
them, constantly springing up of itself, as from an over- 
flowing fountain. One of the most deeply-cherished 
recollections of the author's early life, is the living 
spring that flowed from a rock near the home of his 
childhood. The severest drought never affected it, 
and in the coldest season of a northern winter it was 
never frozen. Oft, as he rose in the morning, when 
the chilling blasts whistled around the dwelling, and 
every thing seemed sealed up with perpetual frost, the 
ice and snow would be smoking around the spring. 
Thus, like a steady stream, should our graces flow, 
unaffected by the drought or barrenness of others, 
melting the icy hearts around us. 

"The righteous," says David, " shall flourish like a 
palm-tree; he shall groio like a cedar in Lebanon." 
The palm-tree continues to grow and increase, and 



16 THE PALM-TREE. 

retains its vigor and fruitfulness perhaps longer than 
any other tree. It is also renowned for its ability to 
multiply its own kind, its root producing a great num- 
ber of suckers ; and when it is planted by a living- 
spring in the desert, soon there will be found a little 
forest of palm-trees growing up around it. This is one 
of the most useful of trees, every part of it being put to 
some profitable use. To " nourish like the palm-tree," 
therefore, is full of meaning. This can be realized by 
the Christian only when he is making progress in his 
own spiritual growth, contributing, by his influence, to 
the increase of the " trees of righteousness " in the 
garden of the Lord, and abounding in works of useful- 
ness. The cedar is an evergreen. It does not, like 
many trees, shed its verdure, and remain apparently 
lifeless one half the year, and then shoot forth luxuri- 
antly again for a little season ; but its growth is steady 
and sure. It is perpetually green. To grow like a 
cedar, therefore, indicates a steady progress in the 
divine life. 

The motives which urge us to seek and maintain an 
elevated standard of piety, are the highest that can be 
presented to our minds. The glory of God requires 
it. This is the greatest possible good. It is the man- 
ifestation of the divine perfections to his intelligent 
creatures. This manifestation is made by discovering 
to them his works of creation, providence, and grace, 
and by impressing his moral image upon their hearts. 
In this their happiness consists. In promoting his own 
glory, therefore, God exercises the highest degree of 
disinterested benevolence. Nothing can add to his 



THE GLORY OF GOD. 17 

happiness: nothing can diminish it. If the whole 
creation were blotted out, and God were the only- 
being in the universe, he would still be perfectly 
glorious and happy in himself. There can be, there- 
fore, no selfishness in his maintaining his own glory. 
The glory of the Creator is essential to the good of 
the creature. A desire to glorify God must, then, be 
the ruling principle of our conduct, the moving spring 
of our actions. But how is the glory of God pro- 
moted by our growth in grace ? 

1. It is manifested to us by impressing his image 
upon our hearts, and by giving us a spiritual discov- 
ery of the excellence, purity, and loveliness, of his 
moral nature. 

2. It is manifested to others, so far as we maintain 
a holy life ; for thereby the moral image of Christ is 
exhibited, as the glory of the sun appears by the re- 
flected light of the moon. 

3. The glory of God is promoted by making others 
acquainted with the riches of free grace, and bringing 
them to Christ ; for, by that means, they receive spir- 
itual light to behold the beauty and glory of the divine 
perfections, and his image is stamped upon their souls. 

We have, likewise, great encouragement to aim 
at progress in divine things. The word of God is 
full of promises to such as seek after high attainments 
in divine knowledge and holiness. The prophet Ho- 
sea says, "Then shall we know, if we follow on to 
know the Lord : his going forth is prepared as the 
morning ; and he shall come unto us as the rain, as 
the latter and former rain upon the earth." His going 



18 THE EARLY RAIN. 

forth, to those who follow on to know him, shall be as 
certain, and as regular, and steady, as the daily return 
of the morning ; and as progressive as the sun, when 
his beams break from the east, and increase in bright- 
ness and intensity, till they pour down the burning 
heat, and steady, clear light, of perfect day. " If we 
follow on to know the Lord," our consolations shall be 
as constant, and our experience of the goodness of the 
Lord as certain, as the regular succession of night 
and day ; and our communion with God, and increase 
of light, shall be as steady as the progress of the sun 
from early dawn to mid-day. There may be occa- 
sional clouds ; but they will quickly disperse, and the 
Sun of Righteousness will break forth with sweeter 
beams and more cheering lustre. 

He shall also " come unto us as the rain, as the 
latter and former rain upon the earth." In Palestine, 
the rain does not fall, as in this country, at all seasons 
of the year; but heavy rains descend, to water the 
ground at seed-time, to cause the seed to spring up 
and grow ; and these rains are so plentiful as to 
carry on vegetation with steady progress, till near the 
harvest, when the " latter rain " falls, to perfect the 
crop — to give body to the kernel, so that, when it shall 
ripen, it may be plump and full. If this latter rain 
fails, the kernel shrinks, and shrivels up, so that the 
grain is deteriorated in quality, and diminished in 
quantity. The " former rain," in the text quoted, then, 
would seem to denote that " refreshing from on high," 
which the soul experiences when the " good seed " of 
the word first springs up ; and, if this be abundant 



THE LATTER RAIN. 19 

and the young convert will " follow on to know the 
Lord," the impulse which he then receives will carry 
him on in a steady course of spiritual growth, till the 
" latter rain " comes to perfect his fruits. In the ex- 
perience of Christians who have made much progress 
in the divine life, there is something very much re- 
sembling this " latter rain." They go on in a steady 
course, after their conversion, always advancing, 
though, perhaps, less perceptibly at some seasons 
than others, as there are seasons in vegetation when 
things seem to make no progress. But, at length, 
after having faithfully followed on to know the Lord, 
they receive a fresh unction from on high. The 
Spirit of the Lord is poured out upon them anew, like 
the " latter rain," to perfect the growth of the Chris- 
tian graces. It may happen, in the growth of vege- 
tation in the East, that, for a while before the " latter 
rain," the drought may be such as to cause the grain 
to droop, and, perhaps, to appear as though it were 
going to dry up and wither away. So, often, previous 
to this new experience of which I am speaking, the 
Christian is brought through great trials, often exceed- 
ing, in the strength of temptation and the power of 
conviction, that which preceded his first experience of 
pardoning mercy. But, when light again breaks in 
upon his mind, he is brought out into u a large place," 
and beholds the "beauty of the Lord," and the glories 
of his grace, with clearer vision than ever before. 
The riches of full assurance break in upon the soul, 
and his peace flows as a river that is never dry. He 
has new and clearer discoveries of the glory of God, 



20 EMINENT EXAMPLES. 

and of that divine and unspeakably-glorious mystery, 
" God manifest in the flesh." His soul is lifted up in 
God's ways, though exceedingly abased in himself, 
and humbled before God. He has exchanged the 
"spirit of bondage" for the "spirit of adoption." 
His mind is in " perfect peace, stayed on God." And 
this " latter rain " brings his fruits to maturity. His 
love and joy, as well as all his religious affections, are 
more pure and spiritual, with less mixture of human 
passion; his faith is stronger, clearer, and more 
steady ; his patience is strengthened ; he is more 
forbearing, more gentle, more meek, more humble, 
more consistent in his temper and conduct at all times. 
He literally and truly " brings forth fruit with pa- 
tience ; " and his fruit remains, and is seen, to the 
glory of God's grace. And, with many, this refresh- 
ing is often repeated, through a long Christian life, 
causing them always to "bring forth fruit in their 
season." 

There is something like this " latter rain " in the 
experience of Bible saints, as in that of Job, in his 
trial, and of David and Peter, after their falls. So, 
also, we find it in the memoirs of eminent Christians, 
as of Bunyan, Mrs. Edwards, (wife of President Ed- 
wards,) Dr. Payson, James Brainerd Taylor, Dr. 
Griffin, and many others. Mrs. Edwards, for a 
long time, enjoyed, as she said, " the riches of 
full assurance." She felt "an uninterrupted and 
entire resignation to God, with respect to health or sick- 
ness, ease or pain, life or death, and an entire resigna- 
tion of the lives of her nearest earthly friends." She 



MRS. EDWARDS. 21 

also felt a " sweet peace and serenity of soul, without 
a cloud to interrupt it ; a continual rejoicing in all the 
works of nature and Providence ; a wonderful access 
to God by prayer, sensibly conversing with him, as 
much as if God were here on earth ; frequent, plain, 
sensible, and immediate, answers to prayer ; all tears 
wiped away ; all former troubles and sorrows of life 
forgotten, except sorrow for sin ; doing every thing for 
God's glory, with a continual and uninterrupted cheer- 
fulness, peace, and joy." At the same time she en- 
gaged in the common duties of life with great dili- 
gence, considering them as a part of the service of 
God ; and, when done from this motive, she said they 
were as delightful as prayer itself. She also showed 
an " extreme anxiety to avoid every sin, and to dis- 
charge every moral obligation. She was most exem- 
plary in the performance of every social and relative 
duty ; exhibited great inoffensiveness of life and con- 
versation ; great meekness, benevolence, and gentle- 
ness of spirit; and avoided, with remarkable con- 
scientiousness, all those things which she regarded as 
failings in her own character." 

But how did these persons arrive at this eminence in 
the Christian life ? Although by free, sovereign grace, 
yet it was by no miracle. If we will use the same 
means, we may attain the same end ; and that with- 
out any disparagement to our dependence upon God, 
or his sovereignty in the dispensation of his grace ; 
for he has appointed the means, as well as the end. 
In speaking of the attainments of Mrs. Edwards, her 



22 EARNESTNESS IN RELIGION. 

husband says, " Mrs. Edwards had been long, in an 
uncommon manner, growing in grace, and rising, by- 
very sensible degrees, to higher love to God, weaned- 
ness to the world, and mastery over sin and tempta- 
tion, through great trials and conflicts, and long- 
continued struggling and fighting with sin, and 
earnest and constant prayer and labor in religion, 
and engagedness of mind in the use of all means. 
This growth had been attended, not only with a 
great increase of religious affections, but with a 
most visible alteration of outward behavior; partic- 
ularly in living above the world, and in a greater de- 
gree of steadfastness and strength in the way of duty 
and self-denial ; maintaining the Christian conflict 
under temptations, and conquering, from time to 
time, under great trials ; persisting in an unmoved, 
untouched calm and rest, under the changes and ac- 
cidents of time, such as seasons of extreme pain, and 
apparent hazard of immediate death." 

We find accounts of similar trials and struggles in 
the lives of others. This is what we may expect. It 
agrees with the Christian life, as described in God's 
word. It is " through much tribulation that we enter 
the kingdom of heaven." This is the way in which 
we must go, if we would ever enter there. We must 
make religion the great business of life, to which every 
thing else must give place. We must engage in the 
work with our whole souls, looking to Christ for 
strength against our spiritual enemies ; following the 
example of Paul, " forgetting those things which are 



RELIGION THE BUSINESS OF LIFE. 23 

behind, and reaching forth unto those things which 
are before ; pressing toward the mark for the prize 
of the high calling of God in Christ Jesus ; " and 
then we shall come off conquerors at last, " through 
him that hath loved us, and given himself for us." 



24 






CHAPTER II. 

DOCTRINAL KNOWLEDGE. 

It is common for persons to speak of doctrine with 
aversion, as though it were something abstract and 
dry, having no connection with practical life. This 
notion, however, is founded on a misapprehension, not 
only of the meaning of the term, but of the connec- 
tion of actions with established principles of the mind. 
The general signification of the word doctrine is, the 
principles upon which any system is founded. As 
applied to Christianity, it means divine truth; for this 
is the foundation upon which the Christian religion 
rests. Although the truths of God's word are not 
reduced to a regular system in the Bible, yet, when 
brought together, they make the most beautiful and 
perfect of all systems. It is proper, therefore, that 
we should contemplate them in a body, as they appear 
with the most perfect symmetry in the plan of God's 
moral government. There is a disposition, with many, 
to undervalue doctrinal knowledge. They think it of 
little consequence what they believe, if they are only 
sincere, and manifest much feeling on the subject of 
religion. This is a ruinous mistake. There is an in- 
timate connection between faith and practice. The 
principles which are believed, and received into the 



DOCTRINE AND PRACTICE. 25 

heart, govern and control the conduct. The doctrines 
which God has revealed in his word are the principles 
of his moral government. If we mistake these prin- 
ciples, we may be found in open rebellion, while we 
think we are doing God service. For example, God 
commands us to keep holy the Sabbath day. But, if 
we do not believe that he has given this command- 
ment, we shall feel under no obligation to obey it. 
And every truth which God has revealed is as inti- 
mately connected with practice as this, although the 
duty enjoined may be, in itself considered, of less 
consequence. Christianity is called a spiritual build- 
ing. " Ye are built up a spiritual house." " Whose 
house are we." "Ye are God's building." The 
foundation and frame-work of this building are the 
doctrines or truths of the Bible. Some of these doc- 
trines are called fundamental, or essential, because 
they lie at the foundation of the whole building, and 
are so essential to it, that, if taken away, the edifice 
would fall to the ground. These are, the existence of 
God in the mysterious union of Father, Son, and 
Holy Ghost; the fall, and consequent depravity mid 
condemnation, of man ; the atonement of Christ ; 
justification by faith in him alone ; the necessity of 
regeneration by the Holy Spirit ; and the eternal pun- 
ishment of those who finally reject the gospel. If any 
one of these were taken away, it would overturn the 
whole building. These may, therefore, well be called 
the foundation. But there are many other important 
parts of a frame besides the foundation. So there 
are many veiy important truths of Christianity besides 
3 



26 A GOOD COMPARISON. 

its essential doctrines. But some of these are of more 
consequence than others. If a post or a beam is taken 
away, the building is greatly marred, and in danger of 
falling; yet, if well covered, it may still be a com- 
fortable dwelling. Again, although a brace or a pin 
is of service to strengthen the building, yet either may 
be taken away without very serious injury. But a 
frame may be complete in all its parts, and yet be no 
building. Without a covering, it will not answer a 
single design of a house ; and in proportion as it is 
well covered, will it be a comfortable residence. Just 
so with Christianity. The covering of the house is 
the work of the Holy Spirit in the heart, producing 
gracious affections, which manifest themselves in a 
holy life. But the covering of a house cannot exist 
without some kind of frame-work. So experimental 
and practical piety cannot exist without a belief of the 
fundamental doctrines of the gospel. The Holy Spirit 
operates upon the heart through the truth. He gives 
it a personal application, brings it home to the heart 
and conscience, and exerts an efficacious influence in 
connection with it, changing the heart and life. " Of 
his own will begat he us, with the word of truth." 11 
" Seeing ye have purified your souls, in obeying the 
truth through the Spirit" Thus the agency of the 
Spirit is generally acknowledged in connection with 
the truth. Any religious feeling or experience, there- 
fore, which is not produced by the truth, made ef- 
fectual by the Holy Spirit, is not genuine. There is 
a kind of indefinite religious feeling, which many 
mistake for Christian experience. They feel % and, 



GENUINE AND SPURIOUS FEELING. 27 

perhaps, deeply ; but they know not why they feel. 
Such religious feeling is to be suspected as spurious. 
It may be a delusion of Satan. By persuading people 
to rest upon this spurious religious feeling, he accom- 
plishes his purpose as well as if he had kept them in a 
careless state. The clearer our views of truth, the 
more spiritual and holy will be our religious affections. 
Thus godly sorrow arises from a sight of our own 
depravity, with a sense of the exceeding sinfulness 
of sin, as committed against a holy God, and against 
great light and mercy. Faith is produced by a view 
of the atonement of Christ, and of his infinite fulness 
as a complete and perfect Savior. Love is excited by 
a discovery of the excellence of God's moral perfec- 
tions. Holy fear and reverence arise from a sight of 
the majesty and glory of his natural attributes, and a 
sense of his presence. Joy may come from a sense 
of the infinite rectitude of his moral government, 
from the sight of the glory of God in his works of 
providence and grace, or from a general view of the 
beauty and excellence of divine truth. Comfort may 
be derived from evidence of the divine favor; and 
confidence, from an appropriation of God's promises 
to ourselves. 

But all religious feeling produced by impulse, with- 
out any rational view of the truth, is to be suspected. 
Every religious affection has its counterfeit. Thus 
sorrow may be produced by the fear of hell, without 
any sense of the evil of sin. A presumption of our 
own good estate may be mistaken for faith ; and this 
will produce joy. We may exercise a carnal or 



28 DIRECTIONS. 

selfish love to God, because we think he loves us, 
and has made us the objects of his special favor; 
and this may excite the natural passions to a high 
degree of fervor, without any spiritual affection. The 
promises of God, also, so far as they concern the per- 
sonal good of the believer, may administer as much 
comfort to the self-deceived as to the real saint. 

But as the frame-work of a building, though com- 
plete in all its parts, would be no house without a cov- 
ering, so we may have a speculative knowledge of the 
doctrines of the Christian religion, and be no Chris- 
tians. It is the experimental and practical application 
of these doctrines to the heart and life that makes the 
building complete. By regarding ourselves as sub- 
jects of God's moral government, and the doctrines 
of the Bible as the laws of his kingdom, we feel such 
a personal interest in them, that we cannot rest in 
abstract speculation. Let us, therefore, study these 
doctrines, that we may know how to live to the glory 
of God. 

Directions for acquiring Doctrinal Knowledge. 

I. Become a little child. " As new-born babes, 
desire the sincere milk of the word." " Except ye 
be converted, and become as little children, ye shall 
not enter into the kingdom of heaven." A little child 
believes the words of his father. " My father says 
so," is reason enough for him. He does not say, " I 
will not believe it, because I cannot understand it." 
In like manner should we submit to the teachings of 
God's holy word. We cannot expect to comprehend 



A COMMON ERROR. 29 

the ways of an infinite Being. We can see but a very 
small part of the system of his moral government. 
Let us not, then, try to carry out difficult points be- 
yond what is taught in the Scriptures. God has re- 
vealed all that is necessary for us to know in this life. 
He knows best where to leave these subjects. If there 
were no difficulties in the truths revealed, there would 
be no trial of our faith. It is necessary that we should 
take some things on trust. There are some truths 
clearly revealed, which we find difficulty in reconcil- 
ing one with the other. Be content to believe both on 
the authority of God's word. He will reconcile them 
hereafter. " What I do thou knowest not now" said 
our Lord to Peter, " but thou shalt know hereafter." 
Let this consideration always satisfy us: "Even so, 
Father, for so it seemed good in thy sight." I am the 
more particular here, because this is the point where 
error begins. The setting up of feeble reason in op- 
position to the word of God, is the origin of most 
mistakes in religion. And, if we determine to be sat- 
isfied of the reasonableness of the truth before we 
believe it, and carry out the principle, we shall land in 
downright atheism. I do not mean to say that any 
truth is unreasonable. On the contrary, divine truth 
is the perfection of reason. But there are some truths 
which may appear unreasonable because we cannot 
see the whole of them. Thus a fly on the corner of 
a house cannot see the beauty and symmetry of the 
whole building. So far as his eye extends, it may ap- 
pear to be sadly lacking in its proportions. Yet this is 
3* 



30 SOURCE OF DIFFICULTIES. 

but a faint representation of our narrow views of 
God's moral government. 

But a great many of the difficulties which are felt 
in regard to religious truth arise from mistaking the 
true province of reason. There are a multitude of 
facts in natural science which are capable 6f being 
demonstrated ; and yet all philosophy is set at defiance 
to determine the mode or manner of their existence, or 
the reasons why they exist. Thus we can easily un- 
derstand the fact of the attraction of the needle to the 
pole ; but the cause of this attraction, or the manner 
in which it operates, is entirely beyond our apprehen- 
sion. So "we can understand the fact that the heat of 
the sun, with moisture upon the earth, will cause seed 
to vegetate ; but we can explain neither the reason 
why, nor the mode of operation ; nor can we tell the 
reason why every seed will produce its kind, or why 
every animal will propagate its own species ; neither 
can we discover the mode, or manner, in either of 
these cases ; and yet the fact is undeniable. To de- 
termine the facts, in all these cases, by an examination 
of the evidence by which they are substantiated, is the 
true province of reason ; but it would be unphilosophi- 
cal and absurd to deny the fact, because we cannot 
understand the hoio or the why. Apply this simple 
principle to divine truth, and half the difficulties with 
which it is surrounded will vanish. Thus we can un- 
derstand the fact of the connection of Adam's fall 
with the depravity of all men ; but the reasons which 
influenced the Divine Mind, in constituting the arrange- 



AVOID A CONTROVERSIAL SPIRIT. 31 

ment under which this takes place, are entirely out of 
our reach ; nor can we explain the mode by which 
this depravity is inherited. So we can apprehend the 
fact of the Trinity of persons in the Godhead, and the 
union of the divine and human natures in Christ ; 
but the mode, or manner, is above our comprehension. 
Reason is competent to judge of the evidence by 
which these truths are established ; and no better evi- 
dence can be had or desired than the word of God, in 
ascertaining the meaning of which reason is to be 
employed. But, when that meaning is ascertained, 
reason is to bow with implicit faith. It is to be ob- 
served, however, that the word of God does not teach 
any thing which is obviously absurd, and repugnant to 
right reason, as the Papal notion of transubstantiation ; 
and the fact that the meaning we attach to any pas- 
sage of Scripture is absurd, and repugnant to reason, 
is presumptive evidence that we have mistaken its 
meaning. 

II. Avoid a controversial spirit. Do not study for 
the sake of finding arguments to support your own 
opinions. Take the place of a sincere inquirer after 
truth, with a determination to embrace whatever you 
find supported by the word of God, however contrary 
it may be to your favorite notions. But, when objec- 
tions arise in your mind against any doctrine, do not 
suppose you have made some new discovery, and 
therefore reject it without further inquiry. The same 
objections have, perhaps, occurred to the mind of 
every inquirer on the same subject ; and, very proba- 



32 WRITINGS OF MEN. 

bly, they have often been satisfactorily answered by 
able writers. This is a common error of young in- 
quirers. They are apt to think others take things 
upon trust, and that they are the only persons who 
have thought of the difficulties which start up in their 
minds. But, when their reading becomes more ex- 
tensive, they learn, with shame, that what appeared to 
them original thought, was only reviving old, cast-off 
opinions. 

III. Use such helps as you can obtain. Read care- 
fully-selected and judicious authors, on doctrinal sub- 
jects. Although the Scriptures are our only guide, yet 
we may profit by the experience of others. We may 
see how the difficulties which arise in our own minds 
appeared to them, and how they solved them. We 
may learn, also, that our difficulties with commonly- 
received opinions are not new, but that they have be- 
fore occurred to the minds of others, who, neverthe- 
less, after examination, have retained these opinions. 
This may prevent us from hastily rejecting any doc- 
trine without thorough examination. We may also 
obtain much light upon many difficult passages of 
Scripture, by an acquaintance with the times and cir- 
cumstances in which they were written ; and men who 
undertake to write on such subjects generally search 
deeply into these matters. Furthermore, it has pleased 
God, in every age, to raise up men " mighty in the 
Scriptures." With their extraordinary powers of 
mind, and knowledge of the languages in which the 
Scriptures were originally written, it would be strange 



AID OF THE SPIRIT. 33 

if they should not have clearer perceptions of their 
meaning, and more comprehensive views of divine 
truth, than those who have only read the English 
Bible ; and to despise what they have written would 
be the height of self-conceited folly. 

We may also employ the sermons which we hear 
for an increase of doctrinal knowledge, as well as an 
excitement to the performance of duty. But all which 
we read or hear must be brought to the test of God's 
word. We are commanded to " try the spirits, wheth- 
er they be of God." Do not take the opinions of men 
upon trust. Compare them diligently with the word 
of God, and do not receive them till you are convinced 
that they agree with this unerring standard. Make 
this your text-book ; and only use others to assist you 
in coming to a right understanding of this. Yet be 
not too confident in your own understanding ; and be 
ever ready to suspect your judgment, where you find 
it opposed by the opinions of the mass of learned and 
pious men whom God has raised up for the instruction 
of his people. 

IV. In all your researches after doctrinal knowl- 
edge, seek the guidance of the Holy Spirit. Pray that 
God would enable you to understand his word, that 
you may be " rooted and grounded in the faith." 
The influences of the Holy Spirit are twofold. He 
enlightens the understanding, to lead it into a correct 
knowledge of the truth ; and he applies the truth, to 
the sanctification of the heart. Pray diligently that 
you may have both. If you persevere in the proper 



34 



AID OF THE SPIRIT. 



observance of this direction, you cannot fail to profit 
by the others ; but, if you neglect this, your pursuit 
of doctrinal knowledge will serve only as food for 
your pride, self-confidence, and conceit, and exert a 
blighting influence upon your soul. 



35 



CHAPTER in. 

NATURE AND EFFECTS OF TRUE RELIGION. 

The nature and effects of true religion are described 
in the Holy Scriptures, under the similitude of a tree 
planted by the side of a river. The Psalmist says the 
righteous " shall be like a tree planted by the rivers of 
water, that bringeth forth his fruit in his season : his 
leaf shall not wither." The prophet Jeremiah, also, 
speaking of the man who trusts and hopes in the Lord, 
says, u He shall be as a tree planted by the waters, 
and that spreadeth out her roots by the river, and shall 
not see when heat cometh, hut her leaf shall be green; 
and shall not be careful in the year of drought, nei- 
ther shall cease from yielding fruit." 

The river, which is ever flowing, represents the 
abundant provision of God's grace. But a tree may 
stand so near a river as to be watered when it over- 
flows its banks; and yet, if its roots only spread over 
the surface of the ground, and do not reach the bed 
of the river, it will wither in a time of drought. This 
aptly represents those who appear engaged and in 
earnest only during remarkable outpourings of the 
Spirit. They are all alive and full of zeal when the 
river overflows ; but, when it returns to its ordinary 
channel, their leaf withers ; and, if a long season of 



36 THE TREE BY THE RIVER. 

spiritual drought follows, they become dry and barren, 
so that no appearance of spiritual life remains. But 
mark how different the description of the true child of 
God : " He shall be as a tree planted by the rivers of 
water." This figure appears to have been taken from 
the practice of cultivating trees. They are removed 
from the wild state in which they spring up, and their 
roots firmly fixed in a spot of ground cultivated and 
prepared to facilitate their growth. So the Christian 
is taken from a state of nature, which is a wild, uncul- 
tivated state, and placed in a state of grace, by the 
side of the river, which flows from the throne of God 
and the Lamb. But this tree also " spreadeth out her 
roots by the river." When the roots of the tree are 
spread out along the bed of the river, it will always be 
supplied with water, even when the river is low. This 
steadiness of Christian character is elsewhere spoken 
of under a similar figure : " The root of the righteous 
shall not he moved ; " " He shall cause them that 
come of Jacob to take root ; " " Being rooted and 
grounded in love." Hence the prophet adds that the 
heat and the drought shall not affect it ; but its leaf 
shall he green, always growing ; and it shall not cease 
to hring forth fruit. And throughout the Scriptures 
the righteous are represented as bringing forth fruit : 
" And the remnant that is escaped out of the house of 
Judah shall again take root downward, and bear fruit 
upward." Here is first a taking deep root downward, 
or the sanctification of the faculties of the soul, by 
which new principles of action are adopted ; and a 
bearing fruit upward, or the exercise of those princi-. 



FALSE BLOSSOMS. 37 

pies, in holy affections and corresponding outward 
conduct. Again, ' ; Israel shall blossom and bud, and 
fill the face of the world with fruit." The bud and 
blossom are the first exercises of Christian experience. 
But every tree bears a multitude of false blossoms, 
which, by the superficial observer, may not be distin- 
guished from the true. They may for a time appear 
even more gay and beautiful. As it appears in full 
bloom, it would be impossible for the keenest eye to 
discover them. But as soon as the Season arrives for 
the fruit to begin to grow, these fair blossoms are 
withered and gone, and nothing remains but a dry and 
wilted stem. So, in the first stages of Christian expe- 
rience, there are many counterfeits. But the real 
children of God shall not only bud and blossom, but 
they shall "fill the face of the world with fruit.'''' In 
the Song of Solomon, the church is compared to "an 
orchard of pomegranates, with pleasant fruits." The 
pomegranate is a kind of apple. The tree is low, but 
spreads its branches, so that its breadth is greater than 
its height. So the true Christian is humble and lowly, 
while his good works spread all around him. The 
blossoms of this tree are large and beautiful, forming 
a cup like a bell. But when the flowers are double, 
no fruit follows. So the double-minded hypocrite 
brings forth no fruit. The pomegranate apple is 
exceedingly beautiful and delicious, and so the real 
fruits of Christianity are full of beauty and loveliness. 
Again, the church is said to lay up for Christ all man- 
ner of pleasant fruit, new and old. But backsliding 
Israel is called an empty vine, bringing forth fruit unto 
4 



SO FRUIT- BEARING THE TEST. 

himself. Here we may distinguish between the appa- 
rent good fruits of the false professor and of the real 
Christian. The latter does every thing for Christ. 
He desires the glory of God and the advancement of 
Christ's kingdom ; and this is his ruling motive. But 
the former, though he may do many things good in 
themselves, yet does them all with selfish motives. 
His ruling desire is to gratify himself, and to promote 
his own honor and interest, either in this world or in 
that which is to come. 

The fruit which his people bring forth is that on 
which Christ chiefly insists, as a test of Christian 
character. " Every good tree bringeth forth good 
fruit; but a corrupt tree bringeth forth evil fruit." 
He compares himself to a vine, and his followers to 
branches ; and informs them that every branch which 
beareth not fruit shall be taken away. In the passage 
quoted from the first Psalm, the righteous is said to 
bring forth fruit in his season. And in the 92d Psalm 
and 14th verse, it is said, " They shall still bring forth 
fruit in their old age ; they shall be fat and flourish- 
ing ; " thus exhibiting a constancy of fruit- bearing, 
and an uninterrupted growth, even down to old age. 

But what is meant by bringing forth fruit in his 
season ? Paul says, " The fruit of the Spirit is in all 
goodness, and righteousness, and truth." Hence we 
conclude that bringing forth fruit in season must be 
carrying out the principles of the gospel into every 
part of our conduct. In another place, the same 
apostle informs us more particularly what are the 
fruits of the Spirit : " love, joy, peace, long-suf- 



NATURE OF LOVE. 39 

fering, gentleness, goodness, faith, meekness, tem- 
perance." Let us, then, carry out these principles, 
and see what influence they will have upon the Chris- 
tian character. Love is something that can be felt. 
It is an outgoing of heart towards the object loved, and 
a feeling of union with it. When we have a strong 
affection for a friend, it is because we see in him 
something that is lovely. We love his society, and 
delight to think of him when he is absent. Our minds 
are continually upon the lovely traits of his character. 
So ought we to love God. The ground of this love 
should be the infinite purity, excellence, and beauty 
of his moral perfections. He is infinite loveliness in 
himself. There is such a thing as feeling this love in 
exercise. In the Song of Solomon, love is said to be 
" strong as death." Surely this is no faint imagery. 
Is it possible for a person to exercise a feeling " as 
strong as death," and yet not be sensible of it ? Love 
takes hold of every faculty of soul and body. It must, 
then, be no very dull feeling. Again, the warmth 
and the settled and abiding nature of love are rep- 
resented by such strong language as this : " Many 
waters cannot quench love, neither can the floods 
drown it." Surely this can be no fitful feeling, which 
comes and goes at extraordinary seasons. It must be 
a settled and abiding principle of the soul, though it 
may not always be accompanied with strong emotion. 
We may sometimes be destitute of emotion towards 
the friends we love most. But the settled principle of 
esteem and preference is abiding ; and our attention 



40 EXPERIENCE OF DAVID. 

needs only to be called to the lovely traits in our 
friend's character to call forth emotion. 

David, under the influence of this feeling, breaks 
forth in such expressions as these : " My soul thirsteth 
for thee ; my flesh longeth for thee ; " " As the hart 
panteth for the water-brooks, so panteth my soul af 
ter thee, O God ; my soul thirsteth for God, for the 
living God ; " " My soul longeth, yea, even fainteth, 
for the courts of the Lord ; my heart and my flesh 
crieth out for the living God ; " " My soul breakcth 
for the longing it hath unto thy judgments at all 
timesy Surely there is no dulness, no coldness, in 
such feelings as these. They accord with the spirit 
of the command, " Thou shalt love the Lord thy God 
with all thine heart, and with all thy soul, and with all 
thy mights And this was not, with the Psalmist, an 
occasional lively frame. This soul-breaking longing 
was the habitual feeling of his heart; for he exer- 
cised it " at all times." And what was it that called 
forth these ardent longings ? Was it the personal 
benefits which he had received, or expected to receive, 
from God ? By no means. After expressing an 
earnest desire to dwell in the house of the Lord all 
the days of his life, he tells us why he wished to be 
there : " To behold the beauty of the Lord, and to 
inquire in his temple.'''' The object of his love was 
" the beauty of the Lord ; " doubtless meaning his 
moral perfections. Intimately connected with this was 
his desire to know the will of the Lord. For this he 
wished to " inquire in his temple.'''' And whenever 



FRUITS OF LOVE. 41 

the love of God is genuine, it will call forth similar 
desire. The apostle John, whose very breath is love, 
says, "This is the love of God, that we keep his com- 
mandments." The child that loves his parents will 
delight in doing whatever pleases them. But the 
child that cares for his parents only as he expects to 
be benefited by them, will always do as little as 
possible for them, and that little unwillingly. So in 
our relations with God. The self-deceived may have 
a kind of love to God, because he thinks himself a 
peculiar object of divine favor, and because he still 
expects greater blessings. But this does not lead him 
to delight in the commands of God. He rather es- 
teems them a task. His heart is not in the doing of 
them ; and he is willing to make them as light as 
possible. But the true Christian delights in the law 
of God ; and the chief source of his grief is, that he 
falls so far short of keeping ; t. 

Again, if we love God, we shall love his image. 
" Every one that loveth him that begat, loveth him 
also that is begotten of him.'" Our love to Christians, 
if genuine, must arise from the resemblance which 
they bear to Christ ; and not from the comfort which 
we enjoy in their society, nor because they appear 
friendly to us. This false professors also feel. If we 
truly exercise that love, we shall be willing to make 
personal sacrifices for their benefit. We are directed 
to love one another as Christ loved us. And how did 
Christ love us? He laid down his life for us. And 
the beloved apostle says, we ought, in imitation of him, 
" to lay down our lives for the brethren ; " that is, if 
4* 



42 SPIRITUAL JOY. 

occasion require it. Such is the strength of that love, 
which we are required to exercise for our Christian 
brethren. But how can this exist in the heart, when we 
feel unwilling to make the least sacrifice of our own 
feelings or interests for their sakes ? 

But there is another kind of love required of us 
— the love of compassion, which may be exercised 
even towards wicked men. And what must be the 
extent of this love r There can be but one standard. 
We have the example of our Lord before us. So in- 
tense was his love, that it led him to sacrifice personal 
ease, comfort, and worldly good, for the benefit of the 
bodies and souls of men ; and even to lay down his 
life for their salvation. " While we were yet sinners, 
Christ died for us." Thus must we lay ourselves out 
for doing all we can to relieve the sufferings and save 
the souls of our fellow-men. 

Another fruit of the Spirit is joy. We are com- 
manded to rejoice in the Lord at all times. If we 
have a proper sense of the holiness of God's moral 
character, of the majesty and glory of his power, of 
the infinite wisdom which shines through all his works, 
the infinite rectitude of his moral government, and espe- 
cially of that amazing display of his love in the work 
of redemption, it will fill our hearts with "joy un- 
speakable and full of glouy." Nor is rejoicing in 
God at all inconsistent with mourning for sin. On the 
contrary, the more we see of the divine character, the 
more deeply shall we be abased and humbled before 
him. Says Job, " I have heard of thee by the hearing 
of the ear ; but now mine eye seeth thee. Wherefore, 



PEACE OF MIND. 43 

I abhor myself, and repent in dust and ashes." It was 
a sight of God which brought this holy man so low 
before him. 

Another fruit of the Spirit is peace — peace with 
God, and peace with man. The impenitent are at wai 
with God ; there is therefore no peace for them. God 
is angry with them, and they are contending with him. 
But the Christian becomes reconciled to God through 
Christ. He finds peace in believing in him. The 
Lord is no longer a God of terror to him, but a " God 
of peace." Hence the gospel is called the " way of 
peace," and Christ the " Prince of peace." Jesus, in 
his parting interview with his beloved disciples, says, 
" Peace I leave with you ; my peace I give unto you." 
Righteousness, or justice, and peace, are said to have 
met together, and kissed each other. " We have peace 
with God, through our Lord Jesus Christ." We are 
brought into a state of reconciliation with God, attended 
with a settled feeling of complacency towards his 
government. This begets a serene and peaceful dis- 
position of heart. But this gracious work of the Holy 
Spirit does not stop with these exercises of the mind. 
It must be carried out in our intercourse with others, 
and our feelings towards them. Whatever is in our 
hearts will manifest itself in our conduct. If we exer- 
cise a morose, sour, and jealous disposition ; if we 
indulge a censorious spirit, not easily overlooking 
others' faults ; if we are easily provoked, and irritated 
with the slightest offence ; if we indulge in petty strife 
and backbiting, — surely the peace of God does not 
rule in our hearts. 



44 TWIN- GRACES. 

Meekness is a twin-sister of peace. It is a temper 
of mind not easily provoked to resentment ; or, as the 
word signifies, easiness of mind. The term for a 
meek man, used by the Romans, signified used to hand, 
in allusion to the taming of wild animals, which the 
cultivation of this grace truly resembles. It is the 
bringing of our wild and turbulent passions under con- 
trol. It is an eminent work of the Spirit ; and we may 
judge of our spiritual attainments by the degree of it 
which we possess. The Scriptures abound with ex- 
hortations to the cultivation of it. It is preeminently 
loyely in the female character. Hence Peter exhorts 
women to put on the ornament of a meek and quiet 
spirit, which is, in the sight of God, of great price. 

Long-suffering and gentleness are twin-daughters 
of meekness. Long-suffering is godlike ; it is an im- 
itation of the forbearance of God towards his rebellious 
creatures. He is long-suffering and slow to anger. 
He does not let his anger burn hot against sinners till 
all means of bringing them to repentance nave failed. 
O, how should this shame us, who cannot bear the least 
appearance of insult or injury from our fellow-sinners 
without resentment ! But, if we would be the children 
of our Father in heaven, we must learn to bear ill- 
treatment with a forbearing and forgiving temper. 
Gentleness is one of the most lovely of all the graces 
of the Spirit. It is a " softness or mildness of disposi- 
tion and behavior, and stands opposed to harshness and 
severity, pride and arrogance." " It corrects whatever 
is offensive in our manner, and, by a constant train of 
humane attentions, studies to alleviate the burden of 



GOODNESS. FAITH. 45 

common misery." The constant exercise of this spirit 
is of the greatest importance to the Christian who 
would glorify God in his life, and do good to his 
fellow-creatures. 

Goodness is another fruit of the Spirit. I suppose 
the apostle here means the same that he expresses in 
another place by " bowels of mercies and kindness." 
It is doing good both to the bodies and souls of others, 
as we have opportunity. " Be kindly affectioned one 
to another." " Be ye kind one to another, tender- 
hearted." This is a distinguished trait in the Christian 
character. It shone forth in all its loveliness in our 
divine Redeemer. He ivent about doing good. So 
ought we to imitate his example. It should be our 
chief aim and study to make ourselves useful to others ; 
for we thereby glorify God. If we have the Spirit of 
Christ, this will be our " meat and drink." 

Another fruit of the Spirit is faith. " Faith is 
credit given to a declaration or promise, on the author- 
ity of the person who makes it ; " including the idea of 
confidence in such person, and reliance upon his word. 
It is a common principle of action in the ordinary 
affairs of life, in the transaction of which people act 
according to their faith. If a person believes that hi? 
house is on fire, he will make haste to escape. If a 
man believes a bank note is good, he will receive it for 
its professed value. If the merchant believes that his 
customer is able to pay, he will give him goods upon 
credit. That faith which is the fruit of the Spirit is a 
hearty belief of all the truths of God's word, including 
not only the idea of confidence in him, but a love of 



46 FAITH. 

the truth, and a hearty acquiescence in the will of God 
declared in it. Faith in Christ includes also the idea 
of trust, or reliance upon him for salvation. In propor- 
tion as we believe the truths of God's word, in the 
sense here specified, we shall act accordingly. One 
reason why the sinner does not repent and turn to God 
is, that he does not fully believe the word of God as it 
applies to himself. He may believe some of the ab- 
stract truths of the Scriptures ; but he does not really 
believe himself to be in the dreadful danger which they 
represent him ; or, if his understanding is convinced, 
his heart is so opposed to the truth that he will not 
yield to it. The reason why Christians live so far from 
the standard of God's word is, that their belief in the 
truths contained in it is so weak and faint. We all 
profess to believe that God is every where present ; 
yet we often complain that we have no lively sense of 
his presence. The reason is, we do not fully and 
heartily believe this truth. So strong and vivid is the 
impression, when this solemn truth takes full possession 
of the soul, that the apostle compares it to " seeing 
Mm that is invisible.'''' Now, but for our unbelief, we 
should always have such a view of the divine presence. 
O, with what holy awe and reverence would this in- 
spire us ! On examination, we shall find that all the 
graces of the Spirit arise from faith, and all our sins 
and short comings from unbelief. It is a belief of the 
moral excellence of God's character which inspires 
love. It is a belief of our own depravity, and the ex- 
ceeding sinfulness of sin, which creates godly sorrow. 
It is a strong and lively faith in all the truths of the Bible 



TEMPERANCE. 47 

which overcomes - the world. " This is the victory 
that overcometh the world, even our faith." It is an 
unshaken belief in these truths, presenting the glories 
of heaven just in view, which supports the Christian in 
the dark and trying hour of death. It is the same be- 
lief which makes him "as bold as a lion" in the per- 
formance of his duty. This is what supported the 
martyrs, and enabled them cheerfully to lay down their 
lives for Christ's sake. It is this which must support 
us in the Christian warfare ; and our progress will be 
in proportion to our faith. 

Temperance is another fruit of the Spirit. This 
consists in the proper control of all our desires, appe- 
tites, and passions. The exercise of this grace is of 
vital importance, not only as it concerns the glory of 
God, but our own health and happiness. 

Thus we see the beautiful symmetry of the Chris- 
tian character, as it extends from the heart to all our 
actions, in every relation of life. 



48 



CHAPTER IV. 



CHARITY, 



Although I have dwelt at considerable length upon 
the fruits of the Spirit, yet so deeply do I feel im- 
pressed with the excellency and amiable sweetness of 
the grace of charity, that I am constrained to com- 
mend it to my readers in a distinct chapter. Charity 
is the queen of the graces, excelling even faith and 
hope, and enduring when all those gifts which add 
brilliancy to the character shall cease their attractions ; 
and, though you may not possess great personal charms, 
superior accomplishments, or great powers of mind, 
yet, if you do but " put on charity," you will, like the 
blessed Savior, " grow in favor both with God and 
man." 

The apostle calls chanty the " bond of perfect- 
ness ; " " alluding to the girdle of the Orientals, which 
was not only ornamental and expensive, but was put 
on last, serving to adjust the other parts of the dress, 
and keep the whole together." It is a bond which 
holds all the Christian graces in harmonious union, 
and, by keeping them together, secures a permanent 
completeness and consistency of character. Without 
the girdle, the flowing robes of Oriental dress would 
present a sad appearance, hardly serving the purposes 



CHARITY DESCRIBED. 49 

of decency. So the apostle concludes that the most 
brilliant gifts and heroic actions are all nothing without 
charity. 

Charity, however, is not to be understood in the 
popular sense of almsgiving. It is the same word 
which is elsewhere rendered love. It means a benevo- 
lent disposition of heart, — love to God, and good-will 
to man, — diffused through the whole character and 
conduct. But my principal object, in this chapter, 
will be to consider it in its manifestations, in our 
intercourse with our fellow-men ; taking Paul's de- 
scription of this grace in the thirteenth chapter of 
First Corinthians, and applying it so as to discover 
negatively what conduct is inconsistent with charity, 
and positively the effect of charity on the human char- 
acter. 

The apostle says, " Charity suffereth long, and is 
kind; charity envieth not; charity vaunteth not itself; 
is not puffed up ; doth not behave itself unseemly ; 
seeketh not her own ; is not easily provoked ; thinketh 
no evil ; rejoiceth not in iniquity, but rejoiceth in the 
truth ; beareth all things, believeth all things, hopeth 
all things, endureth all things.'" 

I. Charity suffereth long. It will endure ill treat- 
ment, and prefer suffering to strife. It will not resent 
the first encroachments, bu. patiently bear with injuries 
as long as they can be be ne. If charity reigns in 
3 r our heart, you will considei how many and aggra- 
vated are your own offences ag unst God, and yet that 
his long-suffering bears with y r perverseness, and 
he is daily loading you with ber- ?ts : and shall you 
5 



50 LONG-SUFFERING. KINDNESS. 

be impatient of the slightest offences from a fellow- 
worm ? Consider, also, how liable you are to en- 
croach upon the rights of others, and to try their 
patience by your infirmities. Do not, therefore, be 
hasty in the indulgence of hard thoughts of others, 
nor impatient of their faults and infirmities. How 
much contention and strife might be avoided by a little 
forbearance ! And who is there so perfect as not 
sometimes to need it to be extended toward himself? 
The ills of social life are greatly mitigated by the ex- 
ercise of mutual forbearance ; and they find no place 
under the sweet reign of charity. 

II. But charity not only suffereth long, but is kind, 
"It is benign, bountiful, courteous, and obliging." 
But why did the apostle couple these two dispositions 
together ? " Charity suffereth long, and is kind.'" 
Evidently, because long-suffering, without kindness, 
would be unavailing. If you bear with the injuries 
or supposed offences of another, and yet suffer your 
mind to be soured, and your kind offices remitted, the 
wound will corrode and inflame till it breaks out with 
tenfold violence. But benignity of temper, and the 
constant practice of friendly offices and benevolent 
actions, will disarm ill-nature, and bring the offender 
to see the folly of his conduct. " A soft answer turn- 
eth away wrath, and the kind treatment of an enemy 
will pour coals of fire on his hear!." What can be 
more lovely than a kind and oblig' g disposition, which 
delights in occasions and opport nities of contributing 
to the comfort and happiness - of others ? This dis- 
position adorns with peeulie . grace the female char- 



K I N D N E S S . ENVY. 51 

acter. Solomon, describing a virtuous woman, says, 
" In her tongue is the law of kindness." If you cul- 
tivate this disposition at all times, and in all places, 
your presence will add a charm to every circle ; you 
will honor your Master, and your ability to advance his 
cause will be greatly enhanced. In your efforts to do 
good, with the law of kindness in your lips, you can 
penetrate where, without it, you could gain no admit- 
tance : and, in your expostulations with the impeni- 
ent, you can reach the heart by the exhibition of a 
kmd and tender spirit, where otherwise you would be 
repulsed, like the seven sons of Sceva, who presump- 
tuously attempted, in imitation of Paul, to cast out 
devils in the name of Jesus. Especially is this dis- 
position requisite in a Sabbath school teacher. With- 
out it he can accomplish very little. Children cannot 
be won without kindness. If, then, you would be suc- 
cessful in this enterprise of love, cultivate a tender 
regard for the " little lambs," and be kind to them 
whenever you meet them. Never see a child in 
trouble without relieving him ; or, if you can do no 
more, show your sympathy for his sufferings by such 
kind offices as are within your power. 

III. Charity envieth not. It is not grieved, but 
gratified, to see others more prosperous and wealthy, 
more intelligent and refined, or more holy. The ex- 
tension of holiness and happiness is an object of re- 
joicing to the benevolent mind, without regard to self. 

There are some persons who are always complain- 
ing of the rich, and fretting about the aristocratic 
spirit of those whose rank and station, education, or 



52 ENVY. 

mental endowments, place them in any respect above 
themselves. This is a sure indication of an envious 
spirit. There may be, in these respects, some ground 
of complaint. But place these persons in the situation 
of those of whom they complain, and, where the lat- 
ter are proud, the former would probably be aristo- 
cratic ; and, where these are aristocratic, those would 
be tyrannical. 

An envious disposition argues, 1. A want of self- 
respect. If we respect ourselves, we shall not desir* 
the factitious importance arising from wealth, so much 
as to grieve that others have more of it than ourselves ; 
nor shall we be willing to concede so much merit to the 
possession of wealth, as to suspect those who have it of 
esteeming us the less because we have it not. 2. It 
argues a want of benevolence. The truly benevolent 
mind desires the increase of rational enjoyment, and 
will therefore rejoice in the happiness of others, with- 
out respect to his own. 3. It argues a want of 
magnanimity. The truly great will rejoice in the 
intellectual and moral elevation of others, as adding 
so much to the sum of human excellence. But the 
envious person cannot bear to see any other one ele- 
vated above himself. This is the spirit that brought 
Haman to the gallows, and Satan from the seat of an 
archangel to the throne of devils. 4. It argues a 
narrow, selfish spirit, — a little and mean mind. The 
law of God requires us to love our neighbor as our- 
selves ; and reason sanctions the requisition. But the 
envious person will hate his neighbor, because he is 
not permitted to love him less than himself. 



ENVY. VAUNTING. 53 

If you regard your own happiness, I conjure you to 
suppress the first motions of this vile and hateful 
temper; for, while indulged, it will give you no 
peace ; its envenomed darts will rankle and corrode 
in your bosom, and poison all your enjoyments. It is 
a disposition which can never be satisfied, so long as 
there is a superior being in the universe. It is aimed 
ultimately at the throne of God ; and the envious per- 
son can never be happy while God reigns. The 
effects of this disposition upon human character and 
happiness are strikingly illustrated in the story of 
Haman, which I commend to your serious attention. 
Cultivate, then, the habit of being pleased and grati- 
fied with the happiness and prosperity of others ; and 
constantly seek the grace of God, to enable you to 
exercise benevolent feelings toward all, but especially 
those who are elevated in any respect above you. 

IV. Charity vaunteih not itself, (or, as in the 
margin, is not rash,) is not puffed up. " It does 
not act precipitately, inconsiderately, rashly, thought- 
lessly." Some people mistake a rash and heedless 
spirit for genuine zeal ; and this puffs them up with 
pride and vainglory, and sets them to railing at their 
betters in age, experience, or wisdom, because they 
will not fall into their views and measures. There is 
scarcely any trait of character more unlovely, espe- 
cially in a young person, than self-conceit. If the 
youth who is puffed up with a sense of his own con- 
sequence could but see the mingled emotions of pity 
and disgust which his conduct excites in the bosom of 
5* 



54 SELF-CONCEIT. 

age and wisdom, he would be filled with confusion and 
shame. 

You will hear such persons prating much of inde- 
pendence of mind. They profess to think for them- 
selves, and form their own opinions, without respect to 
what others have thought, and said, and written. They 
would scorn to consult a commentary, to assist them 
in determining a difficult passage of Scripture, or the 
writings of a learned divine, to help them out of a 
theological difficulty. That would be subjecting their 
minds to the influence of prejudice, or betraying a 
want of confidence in their own infallible powers ! — 
which is the last idea they would think of entertaining. 
The long-cherished opinions of great, and wise, and 
good men, are disposed of with a sneer. You will 
hear them delivering their opinions pragmatically, and 
with strong assurance, on points of great difficulty, 
which good men, of the greatest learning and ability, 
have approached with diffidence ; and boldly advan- 
cing ideas which they suppose to have originated in the 
depths of their own recondite minds, which they are 
afterwards mortified to learn are but some old, cast- 
off, crude theories or speculations, which had been a 
hundred times advanced, and as many times refuted, 
before they were born. But the matters appear so 
plain to them, that they cannot imagine how any hon- 
est mind can come to any other conclusions than those 
to which they have arrived. Hence they are ready 
to doubt the piety of all who differ with them, if not 
to assume the office of judge, and charge them with 



TRUE INDEPENDENCE. 55 

insincerity or hypocrisy. But their strong confidence 
in their opinions arises from superficial and partial 
examination, and overlooking objections and difficulties 
which readily occur to the well-balanced and discrimi- 
nating mind, which has thoroughly investigated the 
subject in hand. 

Yet I would not be understood to recommend im- 
plicit submission to the judgment and opinions even of 
the greatest and best of men. This is Popery. The 
mind must be convinced before it yields assent to any 
position. But it would be the height of self-conceited 
arrogance for any person, but especially for a youth, 
to presume himself too wise to gain instruction from 
the writings of men who have devoted their lives to 
the investigation of truth ; or summarily to set aside, 
as unworthy of his attention, opinions which have been 
embraced by the greatest and best of men for suc- 
cessive generations. Nor does it argue any uncommon 
independence of mind ; for you will generally find 
such persons arranged under the banner of some one 
of the various schools of theology, morals, philosophy, 
or politics, and following on with ardor the devious 
course of their leader, receiving whatever falls from 
his lips as the voice of an oracle, and running with 
enthusiasm into all his extravagances. Like the vane 
upon the spire, that lifts up itself with proud eminence 
to the clouds, they are ready to be carried about by 
every wind of doctrine. Whereas true independence 
of mind consists in weighing evidence and argument 
impartially, and forming a decision independent of 
prejudice, party feeling, pride of opinion, or self-will ; 



56 



UNSEEMLINESS, 



and, when coupled with humility, it will always rejoice 
to receive instruction from any source. The person 
who knows himself will be deeply humbled under a 
sense of his own weakness and ignorance and will 
advance his opinions with modesty, while he treats the 
opinions of others with becoming respect. 

V. Charity doth not behave itself unseemly. It 
does not disregard the courtesies of life, nor break 
over the bounds of decency and decorum, but pays a 
strict regard to propriety of conduct, in all circum- 
stances. There are many unseemly things which render 
the conduct of any person repulsive and disgusting. 

Forwardness, or a disposition to be conspicuous, is 
unseemly, especially in a young person. It is, indeed, 
the duty of every one to be always ready to engage in 
every good work; and it is wrong to be backward, and 
refuse to cooperate with others in carrying on any 
useful enterprise. But the heart is deceitful; and, 
while we satisfy our consciences with the idea that we 
are going forward in the discharge of duty, we may 
be but feeding our own vanity, by bringing ourselves 
into notice. An humble Christian has a low estimate 
of his ability to do good, and is generally disposed to 
prefer others, as better qualified than himself, to oc- 
cupy any conspicuous post. " In honor preferring 
one another." He will therefore be modest and 
retiring ; though, when the course of duty is plain, he 
will by no means shrink from it. " The righteous are 
bold as a lion." There are several characteristics, 
however, which distinguish the forward, unseemly 
spirit. He is jealous and testy. You will hear him 



FORWARDNESS. 57 

complaining of the aristocratic spirit of others ; and, 
if he is not noticed as much as he thinks he deserves, 
he will take offence. He will rarely be found cordially 
cooperating with others in any good work, unless he 
is foremost in it himself. If you wish to secure his 
aid, or forestall his opposition, you must be careful 
to consult him before you undertake any enterprise. 
Should you neglect to do so, however good your 
object, or well chosen your measures, you may expect 
him to find fault and throw obstacles in the way at 
every step of your progress. Such persons often 
exhibit a fiery zeal and a restless activity ; but they 
are never roused except for the promotion of an object 
with which self is in some manner identified. 

To assume, in a dictatorial manner, to catechize 
others, as to their views on any subject, especially if 
they are older than yourself, is unseemly. You will 
meet with some persons who seem to take it for 
granted that they have a right to call you to account 
for your opinions, and to determine authoritatively your 
claim to the character which you profess. I do not 
question the propriety of kind and modest inquiries as 
to the opinions and views of others; nor of endeavor- 
ing, by fair and candid arguments, to convince th^m 
of what we suppose to be their errors. But, then, we 
must never forget that they are our equals, possessing 
the same right to judge of the truth with ourselves, 
and accountable for their errors to the same tribunal. 
This will leave no ground for the exercise of a dog- 
matical or a dictatorial spirit. 

It is unseemly for young persons to be foremost in 



58 MODESTY. 

speaking, in company, or to give advice with confi- 
dence, in regard to any thing which is to influence 
the conduct of their superiors in age, wisdom, or 
experience. Elihu, although a man of superior 
knowledge and abilities, did not presume to speak 
to Job till his aged friends had ceased ; for he said, 
" Days should speak, and multitude of years should 
teach wisdom.'" Young persons sometimes render 
themselves ridiculous by such unseemly conduct. 
The prophet Isaiah gives this as one of the marks 
of a degenerate age, that "the child shall behave 
himself proudly against the ancient, and the base 
against the honorable." 

Fierce contention about personal rights is unseemly. 
It begets a selfish, jealous spirit. You never hear this 
where love reigns ; for love is a yielding spirit. The 
spirit that can never brook the least encroachment 
upon his rights is an unseemly spirit, which will al- 
ways be embroiled in some difficulty or other. 

All coarseness, grossness, or rudeness, of character 
is unseemly ; and the declaration that charity doth not 
behave unseemly, conveys the idea of an exquisite 
propriety of deportment, free from every thing indel- 
icate, obtrusive, repulsive, or unamiable. 

VI. Charity seeketh not her own. It is not selfish. 
The temper here described is inculcated in a beautiful 
manner in Paul's Epistle to the Philippians. He ex- 
horts them, in lowliness of mind, each to esteem other 
better than themselves ; and not to look exclusively on 
their own things, but also on the things of others ; and 
then commends to them the example of our Lord, 



DISINTERESTEDNESS. 59 

who, though King of kings, humbled himself to the 
condition of a servant, enduring hardship, contumely, 
and an ignominious death, for our sakes. This does 
not mean that we are not to love oui selves at all, nor 
be entirely regardless of our own interests ; for the rule 
which requires us to love our neighbor as ourselves, 
recognizes the right of self-love ; and the command, 
" Thou shalt not steal," establishes the right of private 
property. But it forbids us to make our own interest 
and happiness our chief concern, to the disregard of 
the rights of others an*d the general good ; and re- 
quires us to make sacrifices of feeling and interest for 
the benefit of others, and even sometimes to prefer 
their happiness and interest to our own. This is the 
spirit of genuine benevolence ; and the exercise of it 
will impart, far more elevated enjoyment than can be 
derived from private advantage. 

Were this disposition in exercise, it would cut off all 
ground of envy and jealousy ; it would remove the 
cause of most of the contentions that arise in society, 
and mitigate, in a wonderful degree, the ills of life, 
[t lies at the foundation of all social enjoyment. The 
reciprocity of mutual affection depends upon the ex- 
ercise of a self-sacrificing disposition ; and the society 
where this does not exist is intolerable. Nor is it 
feeling or interest alone that must be given up. 
There is yet a more difficult sacrifice to be made, 
before we can be, in any considerable degree, com- 
fortable companions. It is the sacrifice of the will. 
This is the last thing the selfish heart of man is dis- 
posed to yield, He has taken his stand, and the pride 



60 



SELFISHNESS. 



of his heart is committed to maintain it. He deceives 
himself, and compels conscience to come to his aid ; 
while, in reality, it is a matter with which conscience 
has nothing to do; for the point might have been 
yielded without doing violence to that ever-wakeful 
monitor, whose office is thus perverted, and made to 
subserve the purposes of stiff-necked obstinacy. A 
disposition to yield to the judgment and will of others, 
so far as can be done conscientiously, is a prominent 
characteristic of that charity which seeketh not her 
own ; while an obstinate adherence to our own plans 
and purposes, where no higher principle than expedi- 
ency is concerned, is one of the most repulsive and 
uncomfortable forms of selfishness. 

A selfish person never willingly makes the smallest 
sacrifice of feeling or interest to promote the welfare or 
happiness of others. He wraps himself up in his own 
interests and pursuits, a cheerless and forbidding object. 
He would gladly know no law but his own will. He 
has a little world of his own, in which he lives, and 
moves, and has his being. He makes every one with 
whom he comes in contact contribute something to his 
own selfish purposes. His overweening desire to pro- 
mote his own interests disposes him constantly to 
encroach upon the rights of others ; or, if not to en- 
croach upon their rights, to take advantage of their 
good nature, to drag them into his service. You might 
as well walk for pleasure in a grove of thorn-bushes, 
or seek repose on a bed of nettles, as to look for 
comfort in the society of selfish persons. 

VII. Charity is not easily provoked. " It corrects 



GOOD NATURE. 61 

a sharpness of temper, and sweetens and softens the 
mind." It does not take fire at the least opposition or 
unkindness, nor "make a man an offender for a 
word." One of the servants of Nabal described his 
character in this significant manner : " He is such a 
son of Belial that a man cannot speak to him." There 
are many such sons and daughters of Belial. They 
are so sulky and sour, so fretful and peevish, that you 
can hardly speak to them but they will snap and snarl 
like a growling watch-dog ; and if they were equally 
dangerous, it might not be less necessary to chain 
them. All this is the opposite of charity. The qual- 
ity here negatively described may be summarily com- 
prehended in the term good nature; but in a more 
elevated sense than this term is usually employed, it 
being the fruit, not of natural amiableness, but of 
gracious affection. This temper is essential to any 
considerable degree of usefulness. If you are desti- 
tute of it, your Christian character will be so marred 
as in a great measure to counteract the influence of 
your positive efforts. A bad temper, even in con- 
nection with many excellent qualities, may render a 
person an uncomfortable companion, and an intolera- 
ble yoke-fellow ; thus bringing great reproach upon 
the cause of Christ. Nor need any one excuse 
himself on the ground of natural disposition ; for the 
Lord has said, " My grace is sufficient for thee." 
The gospel of Jesus Christ is a remedy for all our 
natural corruptions ; and we are required to lay 
aside every weighty even the sin that most easily 
besets us. 

6 



62 JEALOUSY. 

VIII. Chanty thinketh no evil, is not suspicious, 
does not lay up slight expressions, or equivocal con- 
duct, and reason out evil from them, and suffer it to 
corrode and sour the mind against an individual, but 
puts the best construction upon the words and con- 
duct of others that they will bear, not yielding to an 
ill opinion of another but upon the most indisputable 
evidence. There is, perhaps, no more fruitful source 
of disquiet and unhappiness, both to ourselves and 
others, than a suspicious disposition. "Jealousy," 
says Solomon, " is cruel as the grave ; the coals 
thereof are the coals of fire which hath a most 
vehement flame." A jealous person always sees a 
" snake in the grass ; " he is afraid to trust his most 
intimate friend. He puts the worst construction upon 
the language and conduct of others that they will bear. 
Hence he conceives himself grossly insulted, when no 
ill was designed ; and a gentle rebuke, or a good- 
humored repartee, constitutes an unpardonable of- 
fence. He always looks on the dark side of human 
character ; so that a single foible, or one glaring fault, 
will eclipse a thousand real excellences. lie is inces- 
santly complaining of the degeneracy of the times, 
and especially of the corruption of the church ; for he 
can see nobody around him who is perfect, and there- 
fore he comes to the conclusion that there is very little 
piety in the world, forgetting that, were he to find a 
church of immaculate purity, his own connection with 
it would introduce corruption. Should such a person 
conceive it to be his duty to tell you all your faults, 
wo betide you ! For, desirable as self-knowledge is, 



1 



FAULT FINDING. 63 

it is no kindness to have our faults aggravated a 
hundred-fold, and concentrated before our minds, like 
the converging rays of the sun, in one focal blaze, nor 
poured upon our heads like the sweeping torrent, nor 
eked out like the incessant patterings of a drizzling 
rain. Thus did not Paul. When he felt it his duty 
to reprove, he was careful to commend what was 
praiseworthy, and to throw in some expressions of 
kindness along with his censures. And here, though 
it be a digression, let me conjure you never to under- 
take the unthankful office of censor. You will find 
some inexperienced persons who will desire you, as an 
office of friendship, to tell them all their faults. Be 
sure, if you undertake this with a friend, your friend- 
ship will be short. It will lead you to look continually 
at the dark side of your friend's character ; and, before 
you are aware, you will find yourself losing your es- 
eem for him. Very soon, you will beget the suspi- 
cion that you have conceived some dislike. If the 
cause is continued, this suspicion will corrode and 
increase ; and the result will be a mutual alienation of 
affection. However sincerely such an experiment 
may be entered upon, it can hardly fail, in the nature 
of things, to produce this result. 

It may, however, be said that we are bound, by our 
covenant obligations, to icatch over our irethren. But 
there can scarcely be a greater misapprehension than 
to understand this duty in the sense of an incessant 
lookout for the little faults and foibles, or even the 
more marked and glaring defects of character in our 
brethren. The injunction is, " If thy brother trespass 



64 FAULTFINDING. 

against thee, go and tell him his fault," &c. But we 
are not required to procure a magnify ing-glass, and go 
about, making a business of detecting and exposing 
the faults of our brethren. On the contrary, there are 
many cautions against a meddlesome disposition, and 
against being busy bodies in other men's matters. We 
are admonished, with great frequency and solemnity, 
to watch ourselves ; but where is the injunction, 
" Watch thy brethren " ? Even the Savior himself 
did not thus attempt to correct the faults of his disci- 
ples. He rebuked them, indeed, and sometimes sharp- 
ly ; but he was not continually reminding them of their 
faults. He was not incessantly browbeating Peter for 
his rashness, nor Thomas for his incredulity, nor the 
sons of Zebedee for their ambition ; but he " taught 
them as they were able to bear it ; " and that rather 
by holding up before their minds the truth, than by 
direct personal lectures. 

Our covenant obligations unquestionably make it 
our duty to watch, and see that our brethren do not 
pursue a course of life inconsistent with their Christian 
profession, or which tends to backsliding and apostasy ; 
and, if they are true disciples, they will be thankful 
for a word of caution when they are in danger of 
falling into sin. And, when they do thus fall, we are 
required to rebuke them, and not to suffer sin upon 
them. But this is a very different affair from that of 
setting up a system of espionage over their conduct, 
and dwelling continually upon their faults and deficien- 
cies — a course which cannot long be pursued without 
an unhappy influence upon our own temper. The 



REJOICING IN INIQUITY. 65 

human mind is so constituted as to be affected by the 
objects it contemplates, and often assimilated to them. 
Show me a person who is always contemplating the 
faults of others, and I will show you a dark and 
gloomy, sour and morose spirit, whose eyes are 
closed to every thing that is desirable and excellent, 
or amiable and lovely, in the character of man ; 
a grumbling, growling misanthrope, who is never 
pleased with any body, nor satisfied with any thing ; 
an Ishmaelite, whose hand is against every man, and 
every man's hand against him. If there is nothing in 
the human character, regenerated by the grace of 
God, on which we can look with complacency and 
delight, then it is impossible for us to obey the sacred 
injunction, " Love the brethren." 

IX. Charity rejoiceth not in iniquity, but rejoiceth 
in the truth. One mark by which the people of God 
are known is, that they " sigh and cry over the abomi- 
nations that are done in the land," and weep rivers of 
water, because men keep not the law of God ; while 
the wicked " rejoice to do evil, and delight in the fro- 
wardness of the wicked." But we may deceive our- 
selves, and be indulging a morbid appetite for fault 
finding and slander, while we suppose ourselves to 
be grieving over the sins of others. Grief is a ten- 
der emotion ; it melts the heart, and sheds around it 
a hallowed influence. Hence, if we find ourselves 
indulging a sharp, censorious spirit, — eagerly catch- 
ing up the faults of others, and dwelling on them, and 
magnifying them, and judging harshly of them, — we 
may be sure we have another mark, which belongs 
6* 



66 



A BAD MARK. 



not to the fold of the good Shepherd. One of the 
prominent characteristics of an impenitent heart is a 
disposition to feed upon the faults of professors of 
religion. Those who indulge this disposition will not 
admit that they take delight in the failings of Chris- 
tians. They will condemn them with great severity, 
and lament over the dishonor they hring upon religion. 
Yet they catch at the deficiencies of Christians as 
eagerly as ever a hungry spaniel caught after his 
meat. This is the whole of their spiritual meat and 
drink. It is the foundation of their hopes. They rest 
their claim for admittance into the celestial paradise 
on being as consistent in their conduct as some of 
those who profess to be God's people ; hence, every 
deficiency they discover gives them a new plea to 
urge at the portals of heaven. Thus they secretly, 
though perhaps unwittingly, "rejoice in iniquity." 
But it is to be feared, if we may judge from the ex- 
hibition of the same spirit, that many who make high 
pretensions to superior sanctity rest their hopes, to a 
great extent, on a similar foundation. With the Phar- 
isaical Jews, they think if they judge them that do 
evil, even though they do the same, they shall escape 
the judgment of God. They are as eager to catch up 
and proclaim upon the house-top the deficiencies of 
their brethren, as the self-righteous moralist, who 
prides himself on making no profession, and yet being 
as consistent as those that do. If such persons do not 
rejoice in iniquity, it is, nevertheless, " sweet in their 
mouth, ' and they " drink it in like water," Their 
plea is that they do not speak of it with pleasure, but 



C E N S R I U S N £ S S . 67 

with grief bear their testimony against it. But grief 
is solitary and silent. " He sitteth alone, and keepeth 
silence." Who ever heard of a man's proclaiming 
his grief to every passing stranger ? The harsh and 
bitter spirit, which palms itself on the conscience as a 
testimony against sin, is but an exhibition of impenitent 
pride. It bears not the most distant semblance of 
Christian humility and fidelity. " Brethren," says the 
apostle, " if a man be overtaken in a fault, restore 
such an one in the spirit of meekness ; considering 
thyself, lest thou also be tempted" But, from the 
faultfinding and censorious spirit of some people, one 
would suppose it never came into their minds to con- 
sider whether it might not be possible for them to fall 
into the same condemnation ; although an examination 
of the lamentable falls that have taken place might 
show a fearful list of delinquents from this class of 
persons. David, while in his fallen state, pronounced 
sentence of death upon the man in Nathan's parable, 
whose crime was but a faint shadow of his own. The 
Scribes and Pharisees were indignant at the wretched 
woman who had been taken in sin ; yet they after- 
wards, by their own conduct, confessed themselves 
guilty of the same crime. Judas was one of your 
censorious fault finders. He was the disciple that 
found fault with the tender-hearted Mary, for her 
affectionate tribute of respect to the Lord of life, be- 
fore his passion. He thought it a great waste to pour 
such costly ointment on the feet of Jesus, and that it 
would have been much better to have it sold, and 
the money given to the poor. He was very compas- 



68 APOSTATES. 

sionate to the poor, and a great enemy of extravagance ; 
but, a little while afterwards, he sold his Lord for thirty- 
pieces of silver. So, in every age, if you examine into 
the character of apostates, you will find that they have 
been noted for their severity against the sins of others, 
and particularly in making conscience of things indiffer- 
ent, and pronouncing harsh judgment against those 
who refuse to conform to their views. Especially will 
such persons be grieved with their brethren on accoun 
of their dress, or style of living, or their manner of 
wearing the hair, or some such matter, that does not 
reach the heart. 

The humble Christian, who looks back to the " hole 
of the pit whence he was digged," and remembers 
that he now stands by virtue of the same grace that 
took his feet out of the " horrible pit and miry clay," 
will be the last person to vaunt over the fallen condition 
of his fellow-creatures. He will look upon them with 
an eye of tender compassion, and his rebukes will be 
administered in a meek, subdued, and humble spirit, 
remembering the injunction of Paul: "Let him that 
thinketh he standeth, take heed lest he fall." But the 
spirit of which I have been speaking is not only carnal, 
but devilish. The devil is the accuser of the hrethren. 

Charity not only rejoiceth not in iniquity, but posi- 
tively rejoiceth in the truth — is glad of the success of 
the gospel, and rejoices in the manifestation of the 
grace of God, by the exhibition of the fruits of his Spirit 
in the character and conduct of his people. Hence it 
will lead us to look at the bright side of men's charac- 
ters, and, if they give any evidence of piety, to rejoice 



CHRISTIAN JOY. 69 

in it, and glorify God for the manifestation of his grace 
in them, while we overlook, or behold with tenderness 
and compassion, their imperfections. And this accords 
with the feelings of the humble Christian. He thinks 
so little of himself, and feels such a sense of his own 
imperfections, that he quickly discerns the least evi- 
dence of Christian character in others ; and he sees so 
much to be overlooked in himself, that he is rather 
inclined to the extreme of credulity, in judging the 
character of others. He is ready, with Paul, to esteem 
himself " less than the least of all saints ; " and, where 
he sees any evidence of piety in others, he can over- 
look many deficiencies. 

I am persuaded that we are greatly deficient in the 
exercise of joy and gratitude for the grace of God 
manifested in his children. The Epistles of Paul 
generally commence with an expression of joy and 
thanksgiving for the piety of those to whom he was 
writing. Even in regard to the Corinthians, among 
whom so many evils existed, he says, " I thank my 
God always on your behalf, for the grace of God 
which is given you by Jesus Christ" But how sel- 
dom are we heard thanking God for the piety of oui 
brethren ! 

X. Thus far, with the exception of the first two 
heads, and a part of the last, we have had the negative 
character of charity. We now come to its positive 
manifestations. 

Charity beareth all things ; or, as it may be rendered, 
covereth all things. The latter seems to be more 



10 COVERING FAULTS. 

agreeable to the context ; for otherwise it would mean 
the same as endureth all things, in the latter clause of 
the verse, and thus make a tautology ; while it leaves 
a deficiency in the description, indicated by the passage 
in Peter, " Charity shall cover the multitude of sins." 
"Charity will draw a veil over the faults of others, so 
far as is consistent with duty," in accordance with the 
spirit of the golden rule, which requires us to do unto 
others as we would they should do to us; for who 
would like to have his faults made the subject of com- 
mon conversation among his acquaintances ? And, if 
it is contrary to charity thus to speak of the faults of 
individuals, it is not the less so to speak of the faults of 
masses of men, as of the clergy, or of the church. 
The injustice is the more aggravated, because it is con- 
demning by wholesale. A member of the church of 
Christ, who speaks much of its corruptions, is guilty of 
the anomalous conduct of speaking evil of himself; for 
the members of Christ's body are all one in him. It may 
sometimes be our duty to speak of the faults of others ; 
but, where charity reigns in the heart, this will be done 
only in cases of unavoidable necessity, and then with 
great pain and sacrifice of feeling. The benevolent 
heart feels for the woes of others, and even com- 
passionates their weakness and wickedness. It will 
desire, therefore, as much as possible, to hide them 
from the public gaze, unless the good of others should 
require their exposure ; and even then, will not do it 
with wanton feelings. But these remarks apply with 
much greater force to the practice of Christians speak- 



CONFIDING IN OTHERS. 71 

ing of one another's faults. Where is the heart that 
would not revolt at the idea of brothers and sisters 
scanning each other's faults in the ears of strangers ? 
Yet the relation of God's children is far more endear- 
ing than the ties of consanguinity. Suppose a family 
of children, all of them in some manner deformed, yet 
each possessing many excellences of person. What 
would be thought of them, if they were always worry- 
ing themselves and complaining about each other's 
deformities ? And what would be the effect on their 
individual dispositions and feelings, and on the peace 
and happiness of the family ? 

Charity believeth all things, hopeth all things. This 
is the opposite of jealousy and suspicion. It is a readi- 
ness to believe every thing in favor of others ; and 
even when appearances are very strong against them, 
still to hope for the best. This disposition will lead us 
to look at the characters of others in their most favorable 
light ; to give full weight to every good quality, and 
full credit for every praiseworthy action ; while every 
palliating circumstance is viewed in connection with 
deficiencies and misconduct. Charity will never attrib- 
ute an action to improper motives or a bad design, 
when it can account for it in any other way ; and, 
especially, it will not be quick to charge hypocrisy and 
insincerity upon those who seem to be acting correctly. 
It will give credit to the professions of others, unless 
obviously contradicted by their conduct. It does not, 
indeed, forbid prudence and caution — " The simple 
believeth every word ; but the prudent man looketh 



72 DETRACTION. 

well to his going" — but it is accustomed to repose 
confidence in others, and it will not be continually 
watching for evil. 

A charitable spirit is opposed to the disposition to 
discuss private character. It will not willingly listen 
to criticisms upon the characters of others, nor the 
detail of their errors and imperfections ; and it will 
turn away with disgust and horror from petty scandal 
and evil-speaking, as offensive to benevolent feeling. 
It is a kind of moral sense, which recoils from detrac- 
tion and backbiting. 

Charity endureth all things. This is nearly sy- 
nonymous with long-suffering; and yet it is a more 
comprehensive expression. Charity will endure with 
patience, and suffer, without anger or bitterness of 
feeling, every thing in social life which is calculated to 
try our tempers, and exhaust our patience. It is not 
testy, and impatient at the least opposition or the 
slightest provocation ; but endures the infirmities, the 
unreasonableness, the ill-humor, and the hard language 
of others, with a meek and quiet spirit. 

XI. Finally, charity is the practical application of 
the golden rule of our Savior, and the second table of 
the law, to all our intercourse with our fellow-men, 
diffusing around us a spirit of kindness and benevolent 
feeling. It comprehends all that is candid and gener- 
ous, bland and gentle, amiable and kind, in the human 
character, regenerated by the grace of God. It is 
opposed to all that is uncandid and disingenuous, 
coarse and harsh, unkind, severe, and bitter, in the 



UNIVERSAL PANACEA. 73 

disposition of fallen humanity. It is the bond which 
holds society together, the charm which sweetens 
social intercourse, the universal panacea, which, if it 
cannot cure, will at least mitigate, all the diseases of 
the social state. 



74 



CHAPTER V. 

HARMONY OF CHRISTIAN CHARACTER. 

Nothing delights the senses like harmony. The eye 
rests with pleasure on the edifice which is complete in 
all its parts, according to the laws of architecture ; and 
the sensation of delight is still more exquisite, on view- 
ing the harmonious combination of colors, as exhibited 
in the rainbow, or the flowers of the field. The ear, 
also, is ravished with the harmony of musical sounds, 
and the palate is delighted with savory dishes. But 
take away the cornice, or remove a column from the 
house, or abstract one of the colors of the rainbow, and 
the eye is offended ; remove from the scale one of the 
musical sounds, and give undue prominence to another, 
and harmony will become discord ; and what could be 
more insipid than a savory dish without salt ? So it is 
with the Christian character. Its beauty and loveliness 
depend on the harmonious culture of all the Christian 
graces in due proportion. If one is deficient, and 
another too prominent, the idea of deformity strikes 
the mind with painful sensations, like harsh, discordant 
musical sounds, or like the disproportionate combina- 
tion of colors. 

The apostle Peter, after exhorting to growth in 



HARMONY. 75 

grace, says, "And besides this, giving all diligence, 
add to your faith virtue ; and to virtue, knowledge ; 
and to knowledge, temperance ; and to temperance, 
patience ; and to patience, godliness ; and to godli- 
ness, brotherly kindness ; and to brotherly kindness, 
charity." He would have the new man grow up with 
symmetrical proportions, so as to form the " stature of a 
perfect man in Christ Jesus," not having all the ener- 
gies concentrated in one member, but having the body 
complete in all its parts, giving a due proportion of 
comeliness, activity, and strength, to each.' Thus he 
says, Add to your faith virtue. By faith I suppose we 
are to understand the elementary principle of the Chris- 
tian character, as exhibited in regeneration ; or the act 
which takes hold of Christ. But we are not to rest in 
this. We are to add virtue, or strength and courage, 
to carry out our new principle of action. But this is 
not all. We may be full of courage and zeal ; yet, if 
we are ignorant of truth and duty, we shall make sad 
work of it, running headlong, first into this extrav- 
agance, and then into that, disturbing the plans of 
others, and defeating our own, by a rash and heedless 
course of conduct. 

Young Christians are in danger of making religion 
consist too exclusively in emotion, which leads them 
to undervalue knowledge. But, while emotion is in- 
separable from spiritual religion, knowledge is no less 
essential to intelligent emotion. Ignorance is not the 
mother of devotion ; and though a person may be 
sincerely and truly pious, with only the knowledge of 
a few simple principles, yet, without a thorough and 



76 KNOWLEDGE. TEMPERANCE. 

comprehensive knowledge of religious truth, the Chris- 
tian character will be weak and unstable, easily led 
astray, and "carried about by every wind of doctrine." 
Knowledge is also essential to a high degree of use- 
fulness. It expands and invigorates the mind, and 
enables us, with divine aid, to devise and execute 
plans of usefulness with prudence and energy. 

But knowledge alone is not sufficient; nor even 
knowledge added to faith. Temperance must be 
added, as a regulator, both of soul and body. All 
the appetites and passions, desires and emotions, must 
be brought within the bounds of moderation. And to 
temperance must be added patience, that we may be 
enabled to endure the trials of this life, and not to faint 
under the chastening hand of our heavenly Father. 
As it is through much tribulation that we are to enter 
into the kingdom of heaven, we have need of patience, 
both for our own comfort and for the honor of religion. 
Indeed, no grace is more needful in the ordinary affairs 
of life. It is the little, every-day occurrences that try 
the Christian character ; and it is in regard to these 
that patience works experience. Many of these things 
are more difficult to be borne than the greater trials of 
life, because it is more difficult to see the hand of God 
in them. But patience enables us to endure those 
things which cross the temper, with a calm, unruffled 
spirit ; to encounter contradictions, little vexations, and 
disappointments, without fretting or repining ; and 
saves us from sinking under severe and protracted 
afflictions. 

To patience must be added godliness, "which is 



UNION OF THE GRACES. 77 

profitable unto all things, having promise of the life 
that now is, and of that which is to come." To be 
godly, is to be, in a measure, like God. It is to be 
" renewed in knowledge, after the image of him that 
created us," and to have the same mind in us that was 
in Christ Jesus. This is the fruit of that patience 
which works experience, and results in hope, which 
maketh not ashamed. 

To godliness must be added brotherly kindness ; 
which is but acting out the state of heart expressed 
by godliness, which indicates a partaking of divine 
benevolence. 

Then comes the crowning grace of charity, 
"which is the bond of perfectness," comprehending 
the whole circle of social virtues. 

Where all these qualities exist in due proportion, 
they will form a lovely character, harmonious and 
beautiful as the seven colors of the rainbow; yea, 
with the addition of an eighth, of crowning lustre. 
But, if any one suffers his religious feelings to con- 
centrate on one point, as though the whole of religion 
consisted in zeal, or devotional feeling, or sympathy, or 
the promotion of some favorite scheme of benevolence, 
you will find an exhibition of character as unlovely 
and repulsive as though the seven «olors of the rain- 
bow should concentrate in one, of livid hue, or pale 
blue, or sombre gray ; as disagreeable as though the 
sweet melody of a harmonious choir were changed 
into a dull, monotonous bass ; and as unsavory as a 
dish of meats seasoned only with bitter herbs. 

This disproportionate development of Christian char- 
7# 



78 DEFORMITY OF CHARACTER. 

acter is more frequently seen in young converts, 
especially such as have not received a thorough 
Christian education, and are, consequently, deficient in 
religious knowledge. They find themselves in a new 
world, and become so much absorbed in the contem- 
plation of the new objects that present themselves to 
their admiring gaze, that they seem almost to forget 
that they have any other duties to perform than those 
which consist in devotional exercises. If these are 
interrupted, they will fret and worry their minds, and 
wish for some employment entirely of a religious 
nature. They wonder how it is possible for Christians 
to be so cold, as to pursue their worldly employments 
as diligently as they do who take this world for their 
portion ; and often you will hear them breaking out in 
expressions of great severity against older Christians, 
because they do not sympathize with them in these 
feelings. Their daily employments become irksome ; 
and they are tempted even to neglect the interests of 
their employers, with the plea that the service of God 
has the first claim upon them. But they forget that 
the service of God consists in the faithful performance 
of every social and relative duty, " as unto the Lord, 
and not to men" as well as the more direct devotional 
exercises ; and that the one is as essential to the 
Christian character as the other. The Bible requires 
us to be " diligent in business," as well as " fervent in 
spirit ; " and the religion of the Bible makes us better 
in all the relations of this life, as well as in our rela- 
tions with God. 

Young Christians are also prone to undervalue little 



SYMMETRY OF CHARACTER. 79 

things. The greater things of religion take such 
strong possession of their souls, that they overlook 
many minor things of essential importance. In sea- 
sons of special religious awakening, this mistake is 
very common; in consequence of which many im- 
portant interests suffer, and the derangement which 
follows makes an unfavorable impression as to the 
influence of revivals. The spirit of the Christian re- 
ligion requires that every duty should be discharged 
in its proper time. 

The beauty of the Christian character greatly de- 
pends on its symmetrical proportions. A person may 
be very zealous in some things, and yet quite defective 
in his Christian character ; and the probability is, that 
he has no more religion than shows itself in its con- 
sistent proportions. The new energy imparted by the 
regenerating grace of God may unite itself with the 
strong points of his character, and produce a very 
prominent development ; while, in regard to those 
traits of character which are naturally weak, in his 
constitutional temperament, grace may be scarcely 
perceptible. For instance, a person who is naturally 
bold and resolute will be remarkable, when converted, 
for his moral courage; while, perhaps, he may be very 
deficient in meekness. And the one who is naturally 
weak and irresolute will, perhaps, be remarkable for 
the mild virtues, but very deficient in strength and 
energy of character. The error lies in cultivating, 
almost exclusively, those Christian graces which fall 
in with our prominent traits of character. We should 
rather bend our energies, by the grace of God, chiefly 



80 ONE-SIDED RELIGION. 

to the development of those points of character which 
are naturally weak, while we discipline, repress, and 
bring under control, those which are too prominent. 
This will prevent deformity, and promote a uniform 
consistency of character. 

There is, perhaps, a peculiar tendency to this one- 
sided religion in this age of excitement and activity ; 
and the young convert, whose Christian character is 
not matured, is peculiarly liable to fall into this error. 
The mind becomes absorbed with one object. The 
more exclusively this object is contemplated, the more 
it is magnified. It becomes, to his mind, the main 
thing. It is identified with his ideas of religion. He 
makes it a test of piety. Then he is prepared to 
regard and treat all who do not come up to his views 
on this point as destitute of true religion, however 
consistent they may be in other respects. This leads 
to denunciation, alienation of feeling, bitterness, and 
strife. But one of God's commands is as dear to 
him as another; and we cannot excuse ourselves 
before him for disobeying one of them, on the 
ground that all our energies are absorbed in securing 
obedience to another. The perfection of Christian 
character consists in the harmonious development of 
the Christian graces. This is the " stature of a per- 
fect man in Christ Jesus," — a man who has no de- 
formity, who is complete in all his faculties and 
members. 



81 



CHAPTER VI. 

ON THE READING AND STUDY OF THE HOLY 
SCRIPTURES. 

To a true child of God, nothing is so precious as 
the volume of inspiration. It is like a mine of all 
sorts of metals and precious stones, overlaid with gold 
and silver. That which is most necessary for the 
common purposes of life lies on the surface. These 
are the simple truths of the gospel, which are essen- 
tial to salvation. But below these are the iron, the 
tin, the copper, — the strong truths, the doctrines, the 
practical principles, which tax the powers of the 
mind to develop, but which give strength and con- 
sistency to the Christian character. Yet beyond 
these is an inexhaustible treasure of precious stones, 
every examination of which discovers new gems of 
surpassing lustre and surprising beauty. 

The Bible is the charter of the Christian's hopes, 
the deed of his inheritance. Is he a wayfaring man 
in a strange land ? This book contains a description 
of the country to which he is bound, with a map of 
the way, on which all the cross-ways and by-paths are 
designated. Is he a mariner on the stormy ocean of 
life ? This is both his chart and compass Here he 
finds all the shoals and reefs distinctlv marked, and 



82 SEARCH THE SCRIPTURES. 

monuments placed upon many dangerous places, where 
others have made shipwreck. 

Seeing, then, we have such a treasure put into our 
hands, it cannot be a matter of surprise that we should 
be directed to search after the precious things it con- 
tains, nor that Christians should love to ponder its sa- 
cred pages. " Thy word," says the Psalmist, " is a 
lamp unto my feet, and a light unto my path." It is 
like a lantern, which sheds light on our path, amid the 
darkness of the night, to direct the steps of our feet. 
The sincere Christian will therefore search the word 
of God, for a knowledge of his will, with more eager- 
ness than he would search for hidden treasures of gold 
and silver. In obedience to the command of God, he 
will set his heart to the work. After the giving of the 
law, Moses says, " Set your hearts unto all the words 
which I testify among you this day." To set our 
hearts upon any object, implies such a love for it, and 
desire after it, as leads to a strong determination to 
make every possible effort to obtain it ; and this ought 
to be the settled and permanent feeling of our hearts, 
in regard to a knowledge of the will of God, as re- 
vealed in his word. And, as we obtain this knowl- 
edge, we should imitate the Psalmist, who said, " Thy 
word have I hid in my heart, that I might not sm 
against thee." His object, in hiding the word in his 
heart, was to know how to regulate his conduct so as 
not to sin against God. So must we hide the word of 
God in our hearts, and for the same reason. We 
must stud}^ it as the directory of life. Whenever we 
open this blessed book, this should be the sincere inquiry 



READ IN THE CLOSET. 83 

of our heart : " Lord, what wilt thou have me to do ? " 
Let us come to it with this childlike spirit of obe- 
dience, and we shall not fail to learn the will of God. 
But when we have learned our duty in God's word, 
the next thing is, to do it without delay. First, there 
must be an earnest desire to know present duty, and 
then a steadfast and settled determination to do it as 
soon as it is known. The pressure of obligation rests 
upon the present moment ; and, when present duty is 
ascertained, the delay of a single moment is sin. 

With these remarks, I submit a few practical direc- 
tions for the profitable reading and study of the Holy 
Scriptures. 

I. Read the Bible in your closet, or under circum- 
stances which will secure you from interruption, either 
by the conversation of others, or the attraction of other 
objects. Do not attempt to fill up little broken inter- 
vals of time with the reading of God's word. Leave 
these seasons for lighter reading. Reading the Scrip- 
tures is conversing with God, who speaks to us when 
we read his holy word. His all-seeing eye rests upon 
our hearts : and he knows whether we are engaged in 
solemn trifling. If we read his word so carelessly 
as not to understand its meaning, and drink in its 
spirit, we treat him as we should disdain to be treated 
by an earthly friend. Let us, then, never approach 
the word of God but with feelings of reverence and 
godly fear. 

II. Go to the word of God with a preparation of 
heart. If we were going to visit some person of great 
consequence, whose favor and esteem we wished to 



84 DIVINE AID. SELF-APPLICATION. 

secure, we should take care to have every thing about 
our persons adjusted in the most becoming manner. 
So let it be with our minds when we come to converse 
with God. Let us shut out all worldly thoughts, and 
strive to secure a tranquil, holy, and tender frame, so 
that the truths we contemplate may make their proper 
impression upon our hearts. 

III. Seek the aid of the Holy Spirit. Christ prom- 
ised his disciples that, when the Holy Spirit should 
come, he would "guide them into all truth." With- 
out his enlightening influences, we cannot understand 
the word of God ; and without his gracious influences, 
we shall not be disposed to obey it. But we have the 
most abundant encouragement to seek the aid of this 
divine Instructor. Christ assures us that God is more 
willing to give his Holy Spirit to them that ask him, 
than earthly parents are to give good gifts to their 
children. Before opening God's word, therefore, we 
should pray that he would show us the truth, the rule 
of our duty, and incline our hearts to obey it ; and, as 
we proceed, keep our hearts silently lifted up to God 
for the same object. 

IV. Read with self-application. Whenever you 
have discovered any truth, ask what bearing it has 
upon present duty. If it relates to spiritual affections, 
compare with it the state of your own heart. If it 
relates to the spirit and temper of Christians, in their 
intercourse with one another, or with the world, com- 
pare it with your own conduct. If it relates to some 
positive duty, inquire whether you have done it. And 
wherever you find yourself deficient, endeavor to 



READ THE BIBLE REGULARLY. 85 

exercise repentance, and seek for pardon through the 
blood of Christ, with grace to enable you to correct 
what is wrong. 

V. Read the Scriptures regularly. A daily supply 
of refreshment is no less necessary for the soul than 
for the body. The word of God is the bread of 
eternal life, "the food of the soul." Take, then, 
your regular supplies, that your soul may not famish. 
Choose for this purpose those seasons when you are 
least liable to interruption ; when you can retire and 
shut out the world ; when you can best command the 
energies of your mind. There is no time more fit 
and suitable for this than the morning. Then the 
mind is clear, vigorous, unencumbered, and prepared 
to receive impressions. There is also a propriety in 
consulting God's word at the close of the day. But 
this depends much on the state of the body. If you 
become exhausted and dull, after the labors of the 
day, I would rather recommend taking the whole time 
in the morning. But by no means confine yourself to 
these stated seasons. Whenever the nature of your 
pursuits will admit of your seclusion for a sufficient 
length of time to fix your mind upon the truth, you 
may freely drink from this never-failing fountain the 
water of life. 

VI. Study the Scriptures systematically. If you 
read at random, here a little and there a little, your 
views of divine truth will be partial and limited. This 
method may, indeed, be pursued in regard to reading 
strictly devotional ; but only when other time is taken 
for obtaining a connected view and a critical under- 

8 



86 STUDY SYSTEMATICALLY. 

standing of the whole Bible. The Holy Scriptures 
are like a dish of savory meats. There is almost 
every variety of style and matter. There is history, 
biography, argumentative and didactic essays, and 
poetry. Although these various kinds of writing are 
contained in a great number of books, written by va- 
rious authors, at different times, without concert, yet a 
remarkable unity of design pervades the whole ; and 
perfect harmony of sentiment prevails throughout. 
Every thing, from the very beginning, points to the 
glorious plan of redemption revealed in the gospel. 
Although we may, at first view, feel the want of a 
regular system of divinity, yet a careful attention to 
the subject will discover Divine Wisdom in the present 
arrangement. We have here the principles of his 
government exhibited in living examples ; which give 
us a clearer view, and more vivid impression of them, 
than we- could obtain from the study of an abstract 
system. In the systematic and thorough study of the 
Bible, the following hints may be of use : — 

1. Keep before your mind the grand design of the 
Scriptures ; which is, to convince mankind of their 
lost and ruined condition, make known the way of 
salvation, and persuade them to embrace it. 

2. Make it your constant aim to ascertain what is 
the plain and obvious meaning of the writer ; for this 
is the mind of the Spirit. To aid you in this, observe 
the following particulars : — 

(1.) Endeavor to become acquainted with the 
peculiarity of each writer's style. Although the 
Scriptures were dictated by the Holy Spirit, yet it 



POINTS OF INQUIRY. 87 

was so done that each writer employed a style and 
manner peculiar to himself. This does not invalidate 
the evidence of their divine origin, but the rather 
shows the wisdom of the Spirit ; for, if the whole 
Bible had been written in a uniform style, it would 
have given opposers a strong argument against its 
authenticity; while the want of that uniformity fur- 
nishes conclusive evidence that it could not have been 
the work of a single impostor. Again, a continued 
sameness of style would make the reading of so large 
a book as the Bible tedious and unpleasant ; but the 
rich variety presented by the various authors of this 
blessed book, helps our infirmities, and makes the 
reading of it pleasing and delightful. 

(2.) "Inquire into the character, situation, and 
office of the writer ; the time, place, and occasion of 
his writing ; and the people for whose immediate use 
he intended his work.' 1 This will enable you to un- 
derstand his allusions to particular circumstances and 
customs, and to see the practical application of the 
principles he advances. 

(3.) Consider the principal scope or aim of the 
book ; or what was the author's object, design, or 
intention, in writing it. Notice, also, the general plan 
or method which he has pursued. This will enable 
you to discover his leading ideas, if it be an argu- 
mentative work ; or the particular instructions of God's 
providence, if it be historical. 

(4.) Where the language is difficult to be under- 
stood, pay strict attention to the context, and you will 
generally find the author's meaning explained. But, 



88 



DO NOT TASK Y U R S E I] F , 



if not, consider whether the difficult phrase is a pecu- 
liarity of the writer's style. If so, look out the place 
where he has used it in a different connection, and see 
what meaning is attached to it there. But if this does 
not satisfy you, examine the passages in other parts of 
the Scriptures which relate to the same subject, and 
compare them with the one under consideration. 
This will generally clear up the darkest passages. 
But if you still feel in doubt, you may find assistance 
from consulting commentators, who have made them- 
selves acquainted with the particulars I have men- 
tioned ; which, with a knowledge of the language in 
which the book was originally written, may have 
enabled them to remove the difficulty. But, in read- 
ing commentaries, always bear in mind that they are 
the productions of fallible men, whose opinions are 
not to be taken for Scripture. You may, however, 
avail yourself of their knowledge, without submitting 
your mind implicitly to their judgment ; and this you 
will be compelled to do, because, on many points, 
they differ in opinion. 

3. Do not task yourself with a certain quantity of 
reading at the regular seasons devoted to the study of 
the Bible. This may lead you to hurry over it, with- 
out ascertaining its meaning or drinking into its spirit. 
You had better study one verse thoroughly, than to 
read half a dozen chapters carelessly. The nourish- 
ment received from food depends less on the quantity 
than on its being perfectly digested. So with the 
mind : one clear idea is better than a dozen confused 
ones ; and the mind, as well as the stomach, may be 



READ IN COURSE. 89 

overloaded with undigested food. Ponder upon every 
portion you read, until you get a full and clear view 
of the truth which it teaches. Fix your mind and 
heart upon it, as the bee lights upon the flower; and 
do not leave it till you have extracted the honey it 
contains. 

4. Read in course. By studying the whole Bible 
in connection, you will obtain a more enlarged view 
of its contents, and perceive more distinctly its unity 
of purpose. But I would not have you confine your- 
self entirely to the regular reading of the whole Bible 
in course. Some portions of the historical parts do not 
require so much study as that which is more argumen- 
tative and doctrinal ; and some parts of the word of God 
are more devotional than others, and therefore better 
fitted for daily practical use. A very good plan is, to 
read the Old and New Testaments in course, a portion 
in each every day. If you begin at Genesis, Job, 
and Matthew, and read a chapter every day, at each 
place, omitting the first and reading three Psalms on 
the Sabbath, you will read the whole Bible in a year, 
while on every day you will have a suitable variety. 
Besides this, the more devotional and practical books 
should be read frequently. The Psalms furnish a 
great variety of Christian experience, and may be 
resorted to with profit and comfort, in all circum- 
stances. This is the only book in the Bible which 
does not require to be read in course. The Psalms 
are detached from each other, having no necessary 
connection. The other books were, for the most part, 
originally written like a sermon or a letter. They 



90 THOROUGH STUDY. 

have, for convenience, since been divided into chap- 
ters and verses. If you read a single chapter by 
itself, you lose the connection ; as, if you should take 
up a sermon and read a page or two, you would not 
get a full view of the author's subject. I would there- 
fore recommend that, in addition to your daily reading 
in the Old and New Testaments, you always have in 
a course of thorough and critical study some one of 
the most difficult and fruitful of these books. But, if 
you attend the Sabbath school, either as teacher or 
pupil, the lessons there studied will be sufficient for 
this purpose. Before beginning the study of a book, 
you ought to take an opportunity to read the whole of 
it rapidly at one sitting, in order to learn the author's 
scope and design. You will find this a profitable 
practice, whenever you have time for it ; and you 
will be especially interested to review, in this way, the 
books you have studied ; and the more thoroughly 
they have been studied, the more deeply will you be 
interested in the review. You will find great advan- 
tage from the use of a reference Bible and concord- 
ance. By looking out the parallel passages, as you 
proceed, you will see how one part of the Scriptures 
explains another, and how beautifully they all harmo- 
nize. But, for the reading of the Scriptures, a para- 
graph Bible, without the divisions of chapters and 
verses, when you become accustomed to it, will be 
more pleasant and profitable than the common Bible. 

5. In reading the Scriptures, there are some sub- 
jects of inquiry which you should carry along with 
you constantly : — 



SUBJECTS OF INQUIRY. 91 

(1.) Wliat do I find here which points to Christ! 
Unless you keep this before your mind, you will lose 
half the interest of many parts of the Old Testament ; 
and much of it will appear to be almost without 
meaning. It is full of types and prophecies relating 
to Christ, which, by themselves, appear diy, but, when 
understood, most beautiful and full of instruction. 

(2.) The Bible contains a history of the church. 
Endeavor, then, to learn the state of the church at the 
time of which you are reading. For the sake of con- 
venience, and a clearer view of the subject, you may 
divide the history of the church into six periods : 
1. From the fall to the flood ; 2. From Noah to 
the giving of the law ; 3. From Moses to David 
and the prophets ; 4. From David to the Babylo- 
nish captivity ; 5. From the captivity to Christ ; 
6. From Christ to the end of time, which is called 
the gospel dispensation. From the commencement 
you will see a gradual development of God's designs 
of mercy, and a continually-increasing light. Take 
notice of what period of the church you are reading ; 
and from this you may judge of the degree of obliga- 
tion of its members ; for this has been increasing with 
the increase of light, from the fall to the present day ; 
and it will continue to increase to the end of time. 
Note, also, the various declensions and revivals of 
religion which have occurred in every period of the 
church, and endeavor to learn their causes and con- 
sequences. By this, you will become familiar with 
God's method of dealing with his people ; from which 



92 



CHARACTER OF CHRIST. 



you may draw practical lessons of caution and en- 
couragement for yourself. 

(3.) Inquire what doctrinal truth is taught, illus- 
trated, or enforced, in the passage you are reading ; 
and also what principle is recognized. Great and 
important principles of the divine government and of 
practical duty are often implied in a passage of his- 
tory which relates to a comparatively unimportant 
event. Let it be your business to draw out these 
principles, and apply them to practice. Thus you will 
be daily increasing your knowledge of the great sys- 
tem of divine truth. 

(4.) Note every promise and every prediction ; 
and observe God's faithfulness in keeping his prom- 
ises, and fulfilling his prophecies. This will tend to 
strengthen your faith. You will find it profitable, as 
you proceed, to take notes of these several matters 
particularly ; and, at the close of every book, review 
your notes, and sum them up under different heads. 

6. Read the Gospels with great care, for the pur- 
pose of studying the character of the blessed Jesus. 
Dwell upon every action of his life, and inquire after 
his motives. By this course you will be surprised to 
find the Godhead shining through the manhood in 
little incidents which you have often read without 
interest. Look upon him at all times in his true char- 
acter, as Mediator between God and man. Observe 
his several offices of Prophet, Priest, and King. See 
in which of these characters he is acting at different 
times ; and inquire what bearing the particular action 



SACRED HISTORY. 93 

you are considering has upon his mediatorial charac- 
ter. Observe, also, the particular traits of character 
which appear conspicuous in particular actions ; — as, 
power, energy, manly hardihood, dignity, condescen- 
sion, humility, love, meekness, pity, compassion, ten- 
derness, forgiveness, &c. Take notes ; and when 
you have finished the course, draw from them, in 
writing, a minute and particular description of his 
character. This will be of great service to you as a 
pattern. You will also, by this means, see a peculiar 
beauty and fitness in Christ for the office he has 
undertaken, which you would not otherwise have 
discovered. But do not stop with going through this 
course once. Repeat it as often as you can consist- 
ently with your plan of a systematic study of the 
Holy Scriptures. You will always find something 
new ; and upon every fresh discovery, you can revise 
your old notes. 

7. In reading the historical and biographical parts 
of Scripture, observe, — 
* (1.) The histories contained in the Bible are the 
histories of God's providence. Notice his hand in 
every event, and inquire what principle or law of 
his moral government is exemplified, carefully ob- 
serving its application to nations, communities, and 
individuals. 

(2.) When you read of particular mercies or 
judgments, look back for the cause ; that you may 
discover the principles on which God administers his 
most holy, wise, and just government. 

(3.) In the biographies of the Bible ,tudy the 



94 SACRED POETRY. 

motives and conduct of the characters described. If 
they are unconverted men, you will learn the workings 
of human depravity, and discover what influence a 
correct religious public sentiment has in restraining 
that depravity. If they are good men, you will see, 
in their good actions, living illustrations of the great 
doctrines of the Bible. Endeavor to learn by what 
means they made such attainments in holiness, and 
strive to imitate them. If any of their actions are 
bad, look back and inquire into the cause of their 
backslidings. If you discover it, you will find a way- 
mark, to caution you against falling into the same pit. 
8. The poetical and didactic parts of the Scriptures 
are scattered throughout the whole Bible. These 
abound with highly- wrought figures. This is probably 
owing partly to the insufficiency of ordinary language 
to express the lofty and sublime ideas presented to the 
minds of the writers by the Spirit of truth, and partly 
to the method of communicating ideas which always 
prevails in the infancy of language. Endeavor to 
understand the figures used. They are often taken 
from prevailing habits and customs, and from circum- 
stances peculiar to the countries where the Scriptures 
were written. These habits and circumstances you 
must understand, or you will not see the force of the 
allusions. Others are taken from circumstances pecu- 
liar to particular occupations in life. These must also 
be thoroughly studied, in order to be understood. But 
where the figures are drawn from things perfectly 
familiar, you will not perceive their surprising beauty 
and exact fitness to express the idea of the sacred 



PROPHECY. 95 

penman, until you have carefully studied them, and 
noted the minutest circumstances. Beware, however, 
that you do not cany out these figures so far as to 
lead you into fanciful and visionary interpretations. 

9. The books of the prophets consist of reproofs, 
exhortations, warnings, threatenings, predictions, and 
promises. By carefully studying the circumstances 
and characters of those for whom they were written, 
you will find the principles and laws of God's govern- 
ment set forth, in their application to nations, commu- 
nities, and individuals. From these you may draw 
practical rules of duty, and also learn how to view the 
hand of God, in his providence, in different ages of the 
world. The predictions contained in these books are 
the most difficult to be understood of any part of the 
Bible. In reading them you will notice, — 

(1.) Those predictions whose fulfilment is recorded 
in the Bible, and diligently examine the record of their 
fulfilment. You will see how careful God is to fulfil 
every jot and tittle of his word. 

(2.) There are other prophecies, the fulfilment of 
which is recorded in profane history ; and others still 
which are yet unfulfilled. To understand these, it will 
be necessary to read ancient and modern history, in 
connection with the explanation of the prophecies, by 
those writers who have made them their study. 
Attention to this, so far as your circumstances will 
admit, will be useful in enlarging your views of the 
kingdom of Christ. But beware of becoming so deeply 
absorbed in these matters as to neglect those of a more 
practical nature ; and, especially, be cautious of ad- 



96 



CONCLUSION. 



vancing far into the regions of speculation, as to what 
is yet future. 

10. You will find it an interesting and profitable 
employment, occasionally to read a given book through 
for the purpose of seeing what light it # throws upon 
some particular point of Christian doctrine, duty, prac- 
tice, or character. For example, go through with 
Acts, with your eye upon the doctrine of Christ's 
divinity. Then go through with it a second time, to 
see what light it throws on the subject of Revivals of 
Religion. Pursue the same course with other books, 
and in respect to other subjects. In this way, you will 
sometimes be surprised to find how much you have 
overlooked in your previous reading. 

The foregoing suggestions may appear formidable, 
on account of the time and study requisite to carry 
them into execution. But it is to be remembered 
that the young Christian has his lifetime before him, 
and that his great business is to obtain a knowledge of 
divine things. The plan is not sketched with the ex- 
pectation that every thing here recommended will be 
accomplished in a single year ; but with the view of 
laying out business for life. 



97 



CHAPTER VIL 



PRAYER. 



Christ and the apostles insist much on the duty of 
prayer ; and this service has ever been the delight of 
the true children of God. In ancient timea, it was 
considered the distinguishing mark of the pious that 
they " called upon God." All the holy men of God, 
of whom we read in the Scriptures, abounded in 
prayer. Abraham, Isaac, and Jacob, erected altars 
to the Lord wherever they pitched their tents. Moses, 
David, Elijah, Daniel, and other eminent saints, under 
the Old Testament, were mighty in prayer. The 
Jews regarded this as so essential to a pious life, that 
their houses were furnished each with an apartment 
for private devotion ; and, in the mountains and desert 
places, little oratories were ereeted, to which devout 
persons retired, for more protracted seasons of com- 
munion with God. The Lord Jesus, our great Pat- 
tern, has set before us a life of prayer. The spirit 
of devotion characterized all that he did. He observed 
special seasons of prayer, before engaging in matters 
of importance. After having been employed in the 
work of his ministry, in the most laborious manner, 
during the day, we find him retiring to the mountains, 
or to some desert place, to commune with his Father.; 
9 



98 ADVANTAGES OF PRAYER. 

sometimes spending the whole night in prayer to God. 
And his example was followed by his apostles, whom 
he endowed with inspiration and miraculous gifts, to 
qualify them for settling the order of the Christian 
dispensation. But, if it became inspired apostles, and 
even the Lord of life and glory, to spend much time 
in prayer, how much more such weak and sinful crea- 
tures as we are, who are surrounded with temptations 
without, and beset with corruptions within ! 

The advantages of prayer are twofold. It secures 
to us the blessings which we need, and also brings us 
into a proper attitude for receiving them. The Lord 
does not need to be informed of our wants, for they 
are open to his view before they are known to us ; 
but he has been pleased to require us to ask for the 
things which we desire, as one condition of granting 
them. And surely it is a reasonable requirement, that 
we should thus acknowledge our dependence upon 
Him "from whom cometh down every good and 
perfect gift." Moreover, the necessity of so doing 
leads us to a sense of our need, to feel our unwor- 
thiness, and to keep in view our dependence upon 
God. It likewise exercises our faith in his existence, 
and confidence in his promises. This is the great 
channel of intercourse between man and his Maker, 
and should, therefore, be esteemed not merely a duty, 
but a most blessed privilege. 

As to the nature of prayer, it is the offering up of 
the sincere desires and devout emotions of the heart 
to God. It consists of the several parts of adoration, 
confession, supplication, intercession, and thanksgiv- 



NATURE OF PRAYER. 99 

ing» The first of these is an expression of a sense 
of the infinite majesty and glory of God. Confession 
is an humble acknowledgment of our sins and un- 
worthiness. Supplication is pleading for blessings 
upon ourselves. Intercession is prayer for others. 
Thanksgiving is an expression of gratitude to God 
for his goodness and mercy towards us and our fellow- 
creatures. All these several parts are embraced in 
the prayers recorded in Scripture, though all of them 
are not generally found in the same prayer. The 
prayer of Solomon, at the dedication of the temple, 
commences with adoration, and proceeds with suppli- 
cation and intercession. The prayer of Daniel, in the 
time of the captivity, commences with adoration, and 
proceeds with confession, supplication, and interces- 
sion. The prayer of the Levites, in behalf of the 
people, after the return from captivity, commences 
with thanksgiving and adoration, and proceeds with 
confession, supplication, and intercession. The prayers 
of David are full of penitential confession and thanks- 
giving. The prayer of Habakkuk consists of adora- 
tion, supplication, and thanksgiving. The prayer of 
the disciples, after the joyous return of the apostles 
from the council of their persecutors, consists of adora- 
tion, a particular rehearsal of their circumstances, and 
supplication. Paul particularly enjoins "prayer and 
supplication, with thanksgiving." The prayers re- 
corded in Scripture, though probably but the substance 
of what was said on the several occasions when they 
were offered, are excellent models. Their simplicity, 
fervor, and directness, show them to have been the 



100 THE LORD'S PRAYER. 

language of the heart; and this is prayer. The 
Lord's prayer furnishes a comprehensive summary 
of the subjects of prayer ; and the prominent place 
assigned to the petition, " Thy kingdom come," shows 
that, in all our prayers, the glory of God should 
be our leading desire. But it is evident that Christ did 
not intend this as a particular form of prayer, to be 
used on all occasions; although it includes all that is 
necessary. We are affected with a particular con- 
sideration of the subjects in which we are interested ; 
and therefore it is necessary to specify our particular 
circumstances, wants, and desires. We find our Lord 
himself using other words, to suit particular occasions ; 
and so did the apostles and early Christians. This is 
only intended as a general pattern ; nor is it necessary 
that all the petitions contained in the Lord's prayer 
should ever be made at the same time. 

Prayer must always be offered in the name of 
Christ. There is no other way of approach to God ; 
neither is there any other channel through which we 
can receive blessings from him. Jesus is our Advo- 
cate with the Father. He stands on the right hand 
of God, to make intercession for us. If you were 
desirous of obtaining the favor of some exalted per- 
son, you would not go directly to him yourself ; but 
you would endeavor to enlist the kind offices of some 
one who had influence with him, to intercede for you. 
And especially, if a criminal desires pardon of a king 
or a governor, he will not send a petition in his own 
name, but endeavor to obtain the intercession of others. 
We are all condemned criminals before God, and in 



A WONDERFUL THING. 101 

the eye of his law ; and therefore we cannot come di- 
rectly to him in our own name. But with Jesus he is 
ever well pleased. Him he always hears. And Jesus 
will intercede for all who come unto God by him. 
But this does not forbid us to pray directly to Christ, 
as God manifest in the flesh, which was a common 
practice with the apostles. 

It is truly wonderful that the Infinite God should 
condescend to be influenced in his administration by 
the creatures which his own hand has made ; and 
much more so, that he should listen to the petitions* 
and grant the requests, of such unworthy and sinful 
creatures as we are. Yet no one who attentively con- 
siders the promises which he has made to his people, 
can doubt the fact. Nor does this interfere with the 
immutability of God ; since, in the counsels of eter- 
nity, his determinations were formed in view of the 
prayers of his saints; so that his administration is 
eternally and unchangeably afYecled by them. 

David addresses God as the hearer of prayer, as 
though that were a distinguishing trait in his character. 
He says, also, " He will regard the prayer of the 
destitute, and not despise their prayer." Solomon 
says, " The prayer of the upright is his delight ; " 
and, " He heareth the prayer of the righteous." The 
apostle James declares that " the effectual, fervent 
prayer of a righteous man availeth much" Peter 
says, " The eyes of the Lord are over the righteous, 
and his ears are open unto their prayer's." And 
Christ himself has assured us, in the strongest possible 
terms, of the disposition of God to give spiritual bless- 



102 THE PROMISES. 

ings to those that ask for them. He says, " Ask, and 
it shall be given you ; seek, and ye shall find ; knock, 
and it shall be opened unto you. For every one that 
asketh, receiveth ; and he that seeketh, findeth ; and 
to him that knocketh, it shall be opened." And then, 
anticipating the difficulty of our believing a truth so 
wonderful and glorious, he appeals to the tenderest 
sympathies of our natures, and asks if any father 
would insult the hungry cries of his beloved son, when 
fainting for a morsel of bread, by giving him a stone ; 
or, if he ask an egg, to gratify his appetite, will he 
give him a venomous scorpion, to sting him to death ? * 
He then argues that, if sinful men exercise tender 
compassion towards their children, how much more 
shall our heavenly Father, whose very nature is love, 
regard the wants of his children who cry unto him ! 
These promises are confirmed by striking examples, 
in every age of the church. Thus Abraham prayed 
for Sodom ; and, through his intercession, Lot was 
saved. Jacob wrestled all night in prayer, and pre- 
vailed, and received the blessing which he sought. 
Moses prayed for the plagues to come upon Egypt, 
and they came ; again, he prayed for them to be re- 
moved, and they were removed. It was through his 
prayers that the Red Sea was divided, the manna and 
the quails were sent, and the waters gushed out of the 
rock. And through his prayers, many times, the arm 
of the Lord was stayed, which had been lifted up to 
destroy his rebellious people. Samuel — that lovely 

* The scorpion is a little animal, of the shape of an egg, 
whose sting is deadly poison. 



THE PROMISES EXEMPLIFIED. 103 

example of early piety, and the judge and deliverer 
of Israel — was given in answer to the prayer of his 
mother. When the children of Israel were in danger 
of being overcome by the Philistines, Samuel prayed, 
and God sent thunder and lightning, and destroyed 
the armies of their enemies. Again, to show their 
rebellion against God, in asking a king, he prayed, 
and God sent thunder and lightning upon them in the 
time of wheat-harvest. In order to punish the idolatry 
and rebellion of the Israelites, Elijah prayed earnestly 
that it might not rain ; and it rained not for three years 
and six months. Again, he prayed that it might rain, 
and there arose a little cloud, as a man's hand, which 
spread, and covered the heavens with blackness, till 
the rain descended in torrents. Hezekiah, when about 
to die, had fifteen years added to his life, in answer to 
prayer; and, when Jerusalem was invaded by the 
army of Sennacherib, and menaced with destruction, 
he prayed, and the angel of the Lord entered the 
camp of the invader, and, in one night, slew one 
hundred and eighty-five thousand men. When all 
the wise men of Babylon were threatened with 
death, because they could not discover Nebuchad- 
nezzar's dream, Daniel and his companions prayed, 
and the dream and its interpretation were revealed. It 
was in answer to the prayer of Zacharias that the 
angel Gabriel was sent to inform him of the birth of 
John the Baptist. It was after ten days of united 
prayer that the Holy Ghost came down, on the day of 
Pentecost, " like a mighty rushing wind." Again, 
while the disciples were praying, the place was shaken 



104 THE ARIANS. FRANCKE. 

where they were assembled, to show that God heard 
their prayers. It was in answer to the prayers of Cor- 
nelius that Peter was sent to teach him the way of life. 
When Peter was imprisoned by Herod, the church set 
apart the night of his expected execution for special 
prayer in his behalf. The Lord sent his angel, opened 
the prison doors, and restored him to the agonizing 
band of brethren. And when Paul and Silas were 
thrown into the dungeon, with their feet fast in the 
stocks, they prayed, and there was a great earthquake, 
which shook the foundations of the prison, so that all 
the doors were thrown open. 

But the faithfulness of God to his promises is not 
confined to Scripture times. Although the time of 
miracles is past, yet every age of the church has fur- 
nished examples of the faithfulness of God in hearing 
the prayers of his children. These, however, are so 
numerous, that a selection only can be here referred 
to. When the Arians, who denied the Deity of Christ, 
were about to triumph, the bishop of Constantinople, 
and one of his ministers, spent a whole night in prayer. • 
The next day, Arius, the leader of his party, was sud- 
denly cut off by a violent and distressing disease. 
This prevented the threatened danger. Augustine 
was a wild youth, sunk in vice, and a violent opposer 
of religion. His mother persevered in prayer for him 
nine years, when he was converted, and became the 
most eminent minister of his age. The life of Francke 
exhibits many signal answers to prayer. His orphan- 
house was literally built up and sustained by prayer. 
Mr. West (afterwards Dr. West) became pastor of the 



THE SLAVE LIBERATED BY PRAYER. 105 

Congregational church in Stockbridge, Massachusetts, 
while destitute of piety. Two pious females of his 
congregation often lamented to each other that they 
received no edification from his preaching. At length, 
they agreed to meet once a week, to pray for him. 
They continued this for some time, under much dis- 
couragement. But, although the Lord tried their faith, 
yet he never suffered them both to be discouraged at 
the same time. At length their prayers were heard. 
There was a sudden and remarkable change in his 
preaching. " What is this ? " inquired one of them. 
" God is the hearer of prayer," replied the other. 
The Spirit of God had led Mr. West to see that he was 
a blind leader of the blind. He was converted, and 
changed his cold morality for the cross of Christ, as 
the basis of his sermons. A pious slave in Newport, 
II. I., was allowed, by his master, to labor for his own 
profit whatever time he could gain by extra diligence. 
He laid up all the money he earned in this way, for 
the purpose of purchasing his freedom, and that of his 
family. But, when some of his Christian friends 
heard what he was doing, they advised him to spend 
his gained time in fasting and prayer. Accordingly, 
the next day that he gained he set apart for this pur- 
pose. But, before the close of the day, his master, 
not knowing how he was employed, sent for him, and 
gave him a written certificate of his freedom. This 
slave's name was Newport Gardner. He was . a man 
of good character and ardent piety ; and, in 1825, he 
was ordained deacon of a church of colored people 
who went out from Boston to Liberia. Instances of 



106 YOUNG MAN AT COLLEGE. 

surprising answers to prayer, no less striking than 
these, are continually occurring at the present day 
But of these I will mention only one. A few years 
ago, a pious widow had a son at college, who was a 
wild youth, and a great trial to her. On a certain oc- 
casion, he visited the metropolis, where there was, at 
the time, a religious awakening. Going out, one 
evening, to seek his pleasure, he strolled into the 
theatre ; but, without being conscious of the cause, he 
began to feel uneasy in his mind, lost his interest in 
the play, and went out into the street. Seeing lights 
in the vestiy of a church not far distant, he went in, 
and there was deeply affected. In the course of a 
few days, he became, as was believed, a " new crea- 
ture." Soon after, he received a letter from his 
mother, who stated that, having heard of his intended 
visit to the city, and knowing that there was an 
awakening there, she had called together some of her 
friends to pray for him ; and it appeared, from the 
date, that this meeting for prayer in his behalf was 
held the evening ichen he ivas at the theatre ! 

With the evidence here presented, who can doubt 
that God hears and answers prayer ? But the objec- 
tion arises, " If this doctrine be true, why is it that 
Christians offer up so many prayers without receiving 
answers?" The apostle James gives some explana- 
tion of this difficulty. " Ye ask, and receive not, be- 
cause ye ask amiss." It becomes us, then, seriously 
and diligently to inquire how we may ask aright, so as 
to secure the blessings so largely promised in answer 
to prayer. In relation to this subject, there are sev- 
eral things to be observed. 



WHAT WE MAY ASK FOR. 107 

1. We must sincerely desire the things which we 
ask. If a child should ask his mother for a piece of 
bread, when she knew he was not hungry, but was 
only trifling with her, instead of granting his request, 
she would have cause to punish him for mocking her. 
And do we not often come to the throne of grace 
when we do not really feel our perishing need of the 
things we ask ? God sees our hearts ; and lie is not 
only just in withholding the blessing we ask, but in 
chastising us for solemn trifling. 

2. We must desire what we ask, that God may he 
glorified. " Ye ask amiss, that ye may consume it 
upon your lusts.'''' We may possibly ask spiritual 
blessings for self-gratification ; and, when we do so, 
we have no reason to expect that God will bestow 
them upon us. 

3. We must ask for things agreeable to the 
will of God. " And this is the confidence that we 
have in him, that if we ask any thing according to his 
ivill. he heareth us." The things that we ask must 
be such, in kind, as he has indicated his disposition to 
bestow upon us. Such are spiritual blessings on our 
own souls, the supply of our necessary temporal 
wants, and the extension of his kingdom. These 
are the kind of blessings that we are to ask ; and the 
degree of confidence with which we are to look for an 
answer must be in proportion to the positiveness of the 
promises. Our Lord assures us that our heavenly 
Father is more willing to give good things, and par- 
ticularly his Holy Spirit, to them that ask him, than 
earthly parents are to give good gifts to their children ; 



108 THE PRAYER OF FAITH. 

and he declares, expressly, that our sanctification is 
agreeable to the will of God. The promises of the 
daily supply of our necessary temporal wants are 
equally positive. We may also pray for a revival of 
religion in a particular place, and for the conversion 
of particular individuals, with strong ground of con- 
fidence, because we know that God has willed the 
extension of Christ's kingdom, and that the conversion 
of sinners is, in itself, agreeable to his will. But we 
cannot certainly know^that he intends to convert a 
particular individual, or revive his work in a particular 
place, at a particular time ; nor can we be sure thai 
the particular temporal blessing that we desire is what 
the Lord sees to be needful for our present necessities; 
though our hope and expectation of receiving these 
blessings may be greatly strengthened by the freedom 
of access to the mercy-seat, and the sweet and con- 
fiding acquiescence in the will of God, which we 
experience in asking for them. 

4. We must ask in faith. " But let him ask in 
faith, nothing wavering. For he that wavereth is like 
a wave of the sea, driven with the winds, and tossed. 
For let not that man think that he shall receive any 
thing of the Lord." Much has been said and written 
respecting the "prayer of faith;'''' and different opin- 
ions have been expressed in relation to 4he exercise 
of the soul which is so designated by the apostle 
James. . I shall advance no theory on the subject. 
The main thing is, to maintain such a nearness to 
God as shall secure an experimental knowledge of it. 
Two things, however, are essential to the prayer of 



i HE PRAYER OF FAITH. 109 

faith. There must be strong confidence in the ex- 
istence and faithfulness of God. " He that cometh 
unto God must believe that he is, and that he is a 
rewarder of them that diligently seek him." The 
prayer of faith must also be dictated by the Holy 
Spirit. Faith itself is declared to be " the gift of 
God ; " and the apostle says, " The Spirit also help- 
eth our infirmities ; for we know not what we should 
pray for as we ought, but the Spirit itself maketh 
intercession for us, with groanings which cannot be 
uttered." " He maketh intercession for the saints, 
according to the will of God." When this is under- 
stood, we are no longer astonished that God should 
assure us, by so many precious promises, that he will 
hear and answer our prayers. Christians are called 
the Temple of the Holy Ghost ; and if the Holy Ghost 
dwell in us, to guide and direct us in all our ways, 
will he forsake us in so important a matter as prayer ? 
O, then, what a solemn place is the Christian's closet, 
or the house of prayer ! There the whole Trinity 
meet in awful concert. The Holy Spirit there pre- 
sents to the Everlasting Father, through the Eternal 
Son, the prayers of a mortal worm ! Is it any wonder 
that such a prayer should be heard ? With what holy 
reverence and godly fear should we approach this 
consecrated place ! 

5. We must ask in a spirit of humble submission, 
yielding our will to the will of the Lord, committing 
the whole case to him, in the true spirit of our Lord's 
agonizing prayer in the garden, when he said, " Not 
my will, but thine, be done." It is often the case that 
10 



110 SUBMISSION. 

a blessing is delayed until we come into just this 
frame of spirit — when we seem to have no will of 
our own, but are willing that God should exercise his 
holy and wise sovereignty, and dispose of the whole 
case according to his good pleasure ; and then the 
blessing comes, often with greater measure than we 
had dared to ask. 



PRACTICAL DIRECTIONS. 

1. Maintain a constant spirit of prayer. " Con- 
tinuing instant in prayer." " Praying always, with 
all prayer and supplication in the Spirit." " And he 
spake a parable unto them, to this end, that men ought 
always to pray, and not to faint." The meaning of 
these passages is, not that we should be all the time 
exclusively engaged in prayer, to the neglect of every 
thing else ; but that we should maintain such a prayer- 
ful frame, that, the moment our minds are disengaged, 
our hearts will rise up to God. Intimately connected 
with this is the practice of ejaculatory prayer, which 
consists of a short petition, silently and suddenly sent 
up from the heart. This may be done any where, 
and under all circumstances. Nehemiah offered up a 
silent prayer to God, as he presented the cup to the 
king of Persia, that he might find favor, in the request 
which he was about to make ; and so may we do, in 
all circumstances of difficulty. This kind of prayer is 
indispensable to the Christian warfare. It helps us in 
resisting temptation ; and by means of it we can seek 
divine aid in the midst of the greatest emergencies. 



TIMES OF PRAYER. Ill 

But to maintain this incessant spirit of prayer is a very 
difficult work. It requires unwearied care and watch- 
fulness, labor and perseverance. Yet no Christian 
can thrive without it. 

2. Observe stated and regular seasons of prayer. 
Some make so much of the foregoing, as to neglect 
all audible and formal prayer. This is evidently un- 
scriptural. Our Savior directs us to enter into our 
closet, and, when we have shut the door, to pray to 
our Father who is in secret. And to this precept he 
has added the sanction of his own example. In the 
course of his history, we find him often retiring to 
solitary places, to pour out his soul in prayer. Other 
examples are also recorded in Scripture. David says, 
" Evening, and morning, and at noon, will I pray." 
And again, " Seven times a day do I praise thee." 
It was the habitual practice of Daniel to kneel down in 
his chamber, and pray three times a day. But this 
practice is so natural, and so agreeable to Christian 
feeling, that no argument seems necessary to persuade 
those who have any piety to observe it. It has been 
the delight of the saints in all ages to retire alone, and 
hold communion with God. 

No very definite rule can be given, as to the partic- 
ular time of prayer. There is a peculiar propriety in 
visiting the throne of grace in the morning, to offer up 
the thanksgiving of our hearts for preservation, and to 
seek grace for the day ; and also in the evening, to 
express our gratitude for the mercies we have enjoyed, 
to confess the sins we have committed, seek for pardon, 
and commit ourselves to the care of a covenant-keep. 



112 TIMES OF PRAYER. 

ing God, when we retire to rest. It is also very 
suitable, when we suspend our worldly employments 
in the middle of the day to refresh our bodies, to re- 
new our visit to the fountain of life, that our souls may 
also be replenished. The twilight of the evening is 
likewise a favorable season for devotional exercises. 
But it is of the greatest importance that every one 
should set apart stated and regular seasons, every day, 
for private devotion. This is necessary in order to 
secure the end — to " pray without ceasing; 1 ' which 
means that we should pray, not occasionally, as we 
happen to feel disposed, but habitually. These sea- 
sons should be regarded as engagements with God ; 
and when unavoidably interrupted, the first time at 
our command should be observed instead of the regu- 
lar season. But, when our souls delight in communion 
with God, we shall be disposed, in addition to these 
regular and stated seasons, to retire often to pour out 
our hearts before him, and receive fresh communica- 
tions of his grace. This we need, to prevent our 
hearts from coming under the power of sensible 
objects, and clinging to earth. 

For devotional exercises, we should select those 
times and seasons when we usually find our minds 
vigorous and our feelings lively. As the morning 
is, in many respects, most favorable, it is well to 
spend as much time as we can in the closet before 
engaging in the employments of the day. An hour 
spent in reading God's word, and in prayer and praise, 
early in the morning, will give a heavenly tone to the 
feelings ; which, by proper watchfulness, and frequent 



SUBJECTS OF PRAYER. 113 

draughts at the same fountain, may be carried through 
all the pursuits of the day. 

As already remarked, our Lord, in the pattern left us, 
has given a very prominent place to the petition, "Thy 
kingdom come." This is a large petition. It includes 
all the instrumentalities which the church is putting 
forth for the enlargement of her borders and the 
salvation of the world. All these ought to be distinct- 
ly and separately remembered ; and not, as is often 
the case, be crowded into one general petition, at the 
close of our morning and evening prayers. General 
truths do not much affect the heart ; and therefore we 
need to particularize, in order to interest our feelings. 
I would therefore recommend the arrangement of 
these subjects under general heads for every day of 
the week, and then divide the subjects which come 
under these heads, so as to remember one or more of 
them at stated seasons, through the day, separate from 
your own personal devotions. Thus you will always 
have your mind fixed upon one or two objects ; and 
you will have time to enlarge, so as to remember 
every particular relating to them. This, if faithfully 
pursued, will give you a deeper interest in every 
benevolent effort. 

3. Observe special seasons of prayer. Before en- 
gaging in any important matter, make it a subject of 
special prayer. For this you have the example of the 
blessed Jesus. When he was baptized, before enter- 
ing upon his ministry, he prayed. Before choosing 
his twelve apostles, he went out into a mountain, and 
spent a whole night in prayer. The Old Testament 
10* 



114 SPECIAL PRAYER. 

saints were also in the habit of "inquiring of the 
Lord," before engaging in any important enterprise. 
And Paul enjoins upon the Philippians, "in every 
thing, by prayer and supplication, with thanksgiving," 
to let their requests be made known to God. Also, 
whenever you are under any particular temptation or 
affliction ; whenever you are going to engage in any 
thing which will expose you to temptation ; whenever 
you perceive any signs of declension in your own soul ; 
when the state of religion around you is low ; when 
your heart is affected with the condition of individuals 
who are living in impenitence ; or when any subject 
lies heavily on your mind, — make the matter, whatever 
it is, a subject of special prayer. There is a peculiar 
fitness in this which must commend itself to every 
pious heart. 

In seasons of peculiar difficulty, or when earnestly 
seeking any great blessing, you may find benefit from 
setting apart days of fasting, humiliation, and prayer. 
This is especially suitable whenever you discover any 
sensible decay of spiritual affections in your own 
heart. Fasting and prayer have been resorted to on 
special occasions, by eminent saints, in all ages of the 
world. The practice was very common among the 
Old Testament saints. Nor is the New Testament 
without warrant for the same. Our Lord himself set 
the example by a long season of fasting, when about 
to endure a severe conflict with the Tempter. And 
he has further sanctioned the practice by giving direc- 
tions respecting its performance. We have examples 
also in the Acts of the Apostles. The prophets and 



FASTING. 115 

teachers in the church at Antioch fasted before sepa- 
rating Barnabas and Paul as missionaries to the 
heathen. And when they ordained elders in the 
churches, they prayed, with fasting. Paul, in his 
Epistle to the Corinthians, speaks of their giving 
themselves to fasting and prayer, as though it were 
a frequent custom. You will find, also, in examining 
the lives of persons of great spiritual attainments, that 
most of them were in the habit of observing frequent 
seasons of fasting and prayer. There is a peculiar 
fitness in this act of humiliation. It is calculated to 
bring the body under, and to assist us in denying self. 
The length of time it gives us in our closets also ena- 
bles us to get clearer views of divine things. But 
there is great danger of trusting in the outward act of 
humiliation, and expecting that God will answer our 
prayers for the sake of our fasting. This will evident- 
ly bring upon us disappointment and leanness of soul. 
This is the kind of fasting so common among Roman 
Catholics and other nominal Christians. But it is no 
better than idolatry. 

When you set apart a day of fasting and prayer, 
you ought to have in view some definite objects. The 
day should be spent in self-examination, meditation, 
reading the Scriptures, confession of sin, prayer for 
the particular objects which bear upon your mind, and 
thanksgiving for mercies received. Your self-exami- 
nation should be as practical as possible ; particularly 
looking into the motives of your prayers for the special 
objects you are seeking. Your confession of sin 
should be minute and particular; mentioning every 



116 PREPARATION. 

sin you can recollect, whether of thought, word, or 
deed, with every circumstance of aggravation. This 
will have a tendency to affect your heart with a sense 
of guilt, produce earnest longings after holiness, and 
make sin appear more hateful and odious. Moreover, 
confession of sin is one of the conditions of pardon. 
Your meditations should be upon those subjects which 
are calculated to give you a view of the exceeding 
sinfulness of sin, and the abounding mercy of God in 
Christ. Your reading of the Scriptures should be 
strictly devotional. Your prayers should be very 
particular; mentioning every thing relating to the 
object of your desires, and all the hinderances you 
have met in seeking it. Carry all your burdens to 
the foot of the cross, and there lay them down. Your 
thanksgiving, also, should be very minute and particu- 
lar ; mentioning every mercy and blessing which you 
can recollect, with your own unworthiness, and every 
circumstance which may tend to magnify the love, 
condescension, and mercy of God. 

4. Come to the mercy-seat with preparation of heart. 
We ought, indeed, to maintain so habitually a devout 
spirit, as to be always prepared to approach the throne 
of grace. But our minds are so liable to be injured by 
contact with the world, that it seems becoming in us to 
spend some time in collecting our thoughts and stirring 
up our affections, before approaching the Majesty of 
heaven. When you enter your closet, shut out the 
world, that you may be alone with God. Bring your 
mind into a calm and heavenly frame, and endeavor to 
obtain a deep sense of the presence of God, " as seeing 



PERSEVERANCE. 117 

him who is invisible." Think of the exalted nature of 
the transaction in which you are about to engage ; 
think of your own unworthiness, and of the wa} r God 
has opened to the mercy-seat ; think of your own 
wants, or of the necessities of those for whom you 
intercede ; think of the exhaustless fulness of Christ ; 
think of the many precious promises of God to his 
children, and come with the spirit of a little child to 
present them before him. 

5. Persevere in prayer. In the eleventh and eigh- 
teenth chapters of Luke, our Lord shows, by two 
impressive parables, the importance of importunity in 
prayer. In the first, he presents the case of a man 
who was prevailed upon to do his friend a kindness, 
because of his importunity, when he would not have 
done it for friendship's sake ; and in the other, of an 
unjust judge, who was persuaded by importunity to do 
justice. And from these he argues that God, who is 
disposed, by his own benevolence and mercy, to listen 
to the cries of his children, will much more be affected 
by the importunity of those whom he loves. He adds, 
with emphasis, " And shall not God avenge his own 
elect, which cry day and night unto him, though he 
bear long with them % I tell you he will avenge them 
speedily." But the delay of a blessing which has 
been earnestly sought should lead to self-examination. 
If the thing sought is agreeable to the will of God, vou 
may have been asking amiss, perhaps with selfish 
desires, and too little regard for the glory of God ; 
perhaps you have not sufficiently felt your dependence, 
or have not humbled yourself enough to receive the 



1 18 IMPORTUNITY. 

blessing ; or perhaps you have regarded iniquity in 
your heart, in which case the Lord will not hear you. 
Still, it is possible the blessing may be delayed for the 
further trial of your faith. Look at the woman of 
Syro-Phoenicia, who came to beseech Jesus to heal her 
daughter. Here is an example of faith, worthy of im- 
itation. She continued to beseech Jesus to have mercy 
on her, although he did not answer her a word. The 
disciples entreated Christ to send her away, because 
she troubled them with her cries ; yet she persevered. 
And even when Christ himself told his disciples that he 
was only sent to the lost sheep of the house of Israel, 
and compared her to a dog seeking for the children's 
bread, yet, with all these repulses, she would not give 
up her suit, but begged even for the dog's portion, the 
children's crumbs. When by this means our Lord had 
sufficiently tried her faith, he answered her prayer. 
So likewise persevere in your prayers, and " in due 
time you shall reap, if you faint not." 



119 



CHAPTER VIIL 



TEMPTATION. 



There is, in the Holy Scriptures, abundant evidence 
of the existence of an evil spirit, who is permitted, in 
various ways, to tempt mankind. This appears in the 
very beginning of the history of our race ; for, accord- 
ing to the apostle John, in the Revelation, " that old 
serpent," which deceived our first parents, was " the 
Devil and Satan." The same malicious being was 
also permitted to tempt the " second Adam," in the 
beginning of his mediatorial work for the recovery of 
lost man. He is represented as the father of the 
wicked, and as putting evil designs into the hearts of 
men. " The tares are the children of the wicked one." 
" Thou child of the devil." " Ye are of your father 
the devil." " And Satan stood up against Israel, and 
provoked David to number Israel." " The devil hav- 
ing now put into the heart of Judas Iscariot, Simon's 
son, to betray him." " Ananias, why hath Satan 
filled thine heart to lie to the Holy Ghost ? " Wicked 
men are spoken of as being carried captive by him at 
his will ; and he is also represented as the adversary 
of the people of God, seeking to lead them into sin, 
and, if possible, to destroy them. " Your adversary, 
the devil, as a roaring lion, walketh about, seeking 



120 satan's power. 

whom he may devour." These, with numerous other 
passages, fully establish the fearful truth that we are 
continually beset by an evil spirit, who is seeking to 
injure and destroy our souls ; and that, in some myste- 
rious manner, which we cannot explain, he has access 
to our minds. It is of great importance, then, that we 
should know something of the character of our great 
adversary, and of his devices to deceive and ruin our 
souls. From the representations of Scripture, we learn 
the following things respecting him : — 

1. He is powerful. He is called " prince of this 
world," " prince of darkness," and " the god of this 
world." These titles denote the possession of power, 
and the exercise of dominion. The persons over 
whom he exercises dominion are, other fallen spirits, 
called " his angels," and all mankind in their natural 
state. Paul, in writing to the Ephesians, represents 
that, in their former state, before their conversion, they 
walked " according to the prince of the power of the 
air, the spirit that noiv ivorketh in the children of dis- 
obedience ; " and all unconverted men are children 
of disobedience. Hence, when any are converted, 
they are said to be turned " from the power of Satan 
unto God.'" But, besides exercising dominion over 
natural men, he is permitted to tempt and try the true 
children of God. This is evident from the numerous 
cautions that are given them against his devices. He 
is also called Destroyer ; and is said to walk about, 
seeking whom he may devour. So great was his 
power, and so mighty his work of ruin and destruction, 
that it became neeessary for the Son of God to come 



WHY WE ARE TEMPTED. 121 

into the world to destroy his works. " For this pur- 
pose was the Son of God manifested, that he might 
destroy the works of the devil." 

But, although he is powerful, yet his power is limited. 
This you see in the case of Job. No doubt his malice 
would have destroyed that holy man at once. But he 
could do nothing against him till he was permitted ; 
and then he could go no farther than the length of his 
chain. God reserved the life of his servant. Jude 
speaks of the devils as being " reserved in chains ; " 
which means that they are kept perfectly under the 
control of the Almighty, so that they can do nothing 
without his permission. But the question arises, " Why 
is Satan permitted to exercise any power at all ? " 
Perhaps it is not consistent with proper reverence for 
the Supreme Being to entertain this objection ; for he 
is a righteous Sovereign, in no wise accountable to us, 
or to any being but himself, for the measures of his 
administration; and "he giveth not account of any 
of his matters." Nevertheless, it appears, from the 
Scriptures, that the temptations of Satan, and the 
power which he is permitted to exercise, are wisely 
overruled for good. The children of God on earth 
are in a state of trial and discipline ; and these are 
among the means which the Lord uses to prove and 
develop their characters. Instance the case of Job. 
Satan had slandered that holy man, by accusing him 
of serving God from selfish motives. By suffering 
him to take away all he had, the Lord proved this 
accusation to be false ; and Job came out of the 
furnace greatly purified. The apostle James says, 
11 



122 satan's chaiiactek. 

" My brethren, count it all joy when ye fall into divers 
temptations ; knowing this, that the tiying of your faith 
worketh patience." If the children of God were never 
tempted, they would never have an opportunity to prove 
the sincerity of their faith. But they have the blessed 
assurance that God will not suffer them to be tempted 
above what they are able to bear, but will, with the 
temptation, also make a way to escape, that they may 
be able to bear it. Satan is likewise permitted to 
exercise his power for the discoveiy of hypocrites, and 
for the punishment of sinners. " These have no 
root, which for a while believe, and in time of tempta- 
tion fall away." " But, if our gospel be hid, it is hid 
to them that are lost : in whom the god of this world 
hath blinded the minds of them that believe not." 

2. Satan has much knowledge. He knew the com- 
mand of God to our first parents, and therefore tempted 
them to break it. When those that were possessed 
with devils were brought to Christ, they cried out, 
" We know thee, who thou art ; the Holy One of God." 
He has also a knowledge of the Bible ; for he quoted 
Scripture in his temptation of Christ. And, as he has 
had a long experience in this world, he must have 
much knowledge of human nature, so as to be able to 
suit his temptations to the peculiar constitutions of 
individuals. 

3. He is wicked. " The devil sinneth from the 
beginning." He is called the loicked one ; or, by way 
of eminence, " the wicked." He is altogether wicked. 
There is not one good quality in his character. 

4. He is crafty, and full of deceit and treachery. 



HIS MENDACITY AND MALICE. 123 

He lays snares for the unwary. That he may the 
more readily deceive the people of God, he appears to 
them in the garb of religion. " Satan himself is trans- 
formed into an angel of light.'' 1 In consequence of his 
cunning and craft, he is called the serpent.* He is 
likewise represented as deceiving the nations. f Hence 
we are cautioned against the wiles of the devil.J 

5. He is a liar. The first thing recorded of him is 
the lie which he told our first parents, to persuade them 
to disobey God. Hence our Savior calls him a " liar 
from the beginning." 

6. He is malicious. As Satan is the enemy of God, 
so he hates every thing good. He is continually bent 
on mischief. If his power were not restrained, he 
would introduce general disorder, anarchy, and con- 
fusion into the government of God. He loves to ruin 
immortal souls, and takes delight in vexing the people 
of God. Hence he is called destroyer ',§ adversary, 
accuser, tormentor, and murderer. \\ 

Now, since we are beset by an adversary of such 
knowledge and power, so sly and artful, so false and 
so malicious, it becomes us to be well acquainted with 
his arts, that we may be on our guard against them. 
Paul says, " For we are not ignorant of his devices." 
O that every Christian could say so ! How many sad 
falls would be prevented ! I will mention a few of the 
devices of Satan, which are manifest both from Scrip- 

* Gen. iii. 1 ; Isa. xxvii. 1 ; Rev. xii. 9. t Rev. xx. 8. 

X Eph. vi. 11. § Abaddon signifies destroyer. 

\\ Rev. ix. 11; 1 Pet. v. 8; Rev. xii. 10; Matt, xviii. 34; 
John viii. 44. 



124 DEVICES OF SATAN. 

ture and experience. It is the opinion of some great 
and good men, that the devil can suggest thoughts to 
our minds only through the imagination. This is that 
faculty of the mind by which it forms ideas of things 
communicated to it through the senses. Thus, when 
you see, hear, feel, taste, or smell any thing, the image 
of the thing is impressed upon the mind by the imagi- 
nation. It also brings to our recollection these images 
when they are not present. It is thought to be only by 
impressing these images upon the imagination, that 
he can operate upon our souls. Hence we may ac- 
count for the strange manner in which our minds are 
led off from the contemplation of divine things by a 
singular train of thought, introduced to the mind by the 
impression of some sensible object upon the imagina- 
tion. This object brings some other one like it to our 
recollection, and that again brings another, until our 
minds are lost in a maze of intellectual trifling. 

Satan adapts his temptations to our peculiar tempers 
and circumstances. In youth, he allures us by pleas- 
ure, and bright hopes of world!}' prosperity. In 
manhood, he seeks to bury up our hearts in the cares 
of life. In old age, he persuades to the indulgence of 
self-will and obstinacy. In prosperity, he puffs up the 
heart with pride, and persuades to self-confidence and 
forgetfulness of God. In poverty and affliction, he 
excites discontent, distrust, and repining. If we are 
of a melancholy temperament, he seeks to sour our 
tempers, and promote habitual sullenness and de- 
spondency ; if naturally cheerful, he prompts to the 
indulgence of levity. In private devotion, he stands 



COUNTERFEIT GRACES. 125 

between us and God, to prevent us from realizing his 
presence, and seeks to distract our minds, and drive 
us from the throne of grace. In public worship, he 
disturbs our minds by wandering thoughts and foolish 
imaginations. When we enjo}^ a comfortable and 
happy frame of mind, he stirs up pride in our hearts, 
and leads us to trust in our own goodness, and forget 
the Rock of our salvation. Even our deepest humilia- 
tions he makes the occasion of spiritual pride. Thus 
we fall into darkness, and thrust ourselves through with 
many sorrows. If we have performed any extraordi- 
nary acts of self-denial, or of Christian beneficence, he 
stirs up in our hearts a vainglorious spirit. If we have 
overcome any of the corruptions of our hearts, or any 
temptation, he excites a secret feeling of self-satisfac- 
tion and self-complacency. He puts on the mask of 
religion. Often, during the solemn hours of public 
worship, he beguiles our hearts with some scheme for 
doing good ; taking care, however, that self be upper- 
most in it. When we are in a bad frame, he stirs up 
the unholy tempers of our hearts, and leads us to 
indulge in peevishness, moroseness, harshness, and 
anger, or in levity and unseemly mirth. 

There is no Christian grace which Satan cannot 
counterfeit. He cares not how much religious feeling 
we have, or how many good deeds we perform, if he 
can but keep impure and selfish motives at the bottom. 
There is great danger, therefore, in trusting to im- 
pulses, or sudden impressions of any kind. We ought 
to " try the spirits, whether they be of God." The 
Spirit of grace does not reveal truth or duty directly 
11* 



126 FALSE PEACE. 

to us. He has finished his work of Revelation, and 
put the record of it into our hands, as our only rule of 
truth and duty. His office now is, to enlighten our 
minds to perceive the truth, and to stir us up to per- 
form the duties required in his word. If, therefore, 
we find a secret impulse operating upon our minds to 
persuade us to perform known duty, we may know it 
is from the Spirit of God. But, if our conviction of 
duty arises from the impression upon our mind, we 
shall be liable to be led astray, and carried about by 
every wind. The fact that our religious feelings are 
not produced by ourselves, but that they arise in our 
mind in a manner for which we cannot account, is no 
evidence, either that they come from the Spirit of 
God, or that they do not. Satan is sometimes trans- 
formed into an angel of light. He is often the author 
of false comforts and joys, very much resembling 
those which are truly gracious. Nor is it certain that 
religious feelings are holy and spiritual because they 
come with texts of Scripture, brought to the mind in 
a remarkable manner. If the feeling is produced by 
the truth contained in the Scriptures so brought to the 
mind, and is, in its nature, agreeable to the word of 
God, it may be a spiritual and holy affection. But, if 
it arises from the application of the Scripture to our 
own case, on account of its being so brought to our 
mind, it is probably a delusion. Satan has power to 
bring Scripture to our minds ; and he can apply it 
with dexterity, as we see in his temptations of the 
blessed Savior. Besides, our hearts are exceedingly 
deceitful, and our indwelling corruptions are in league 



FALSE PEACE. 127 

with the adversary. How easily, then, may he suc- 
ceed in cheating our souls with false peace and selfish 
joys! Satan, no doubt, often brings the most sweet 
and precious promises of God to the minds of those he 
wishes to deceive. But he misapplies the promises, 
as he did to our Lord, when he attempted to persuade 
him to cast himself down from a pinnacle of the tem- 
ple, on the strength of the promise, "He shall give his 
angels charge concerning thee ; and in their hands 
they shall bear thee up, lest at any time thou dash thy 
foot against a stone." We must be satisfied that the 
promises belong to us, before we take them to our- 
selves. We have " a more sure word of prophecy," 
by which we are to try every impulse, feeling, and im- 
pression, produced upon our minds. Any tiling which 
does not agree with the written word of God, does not 
come from him ; for he " cannot deny himself." 

Satan manages temptation with the greatest subtlety 
and adroitness. He asks so little at first, that, unless 
our consciences are very tender, we do not suspect 
him. If he can persuade us to parley, he perhaps 
leaves us for a while, and returns again, with a fresh 
and more vigorous attack. He is exceedingly perse- 
vering ; and, if he can induce us to give place to him 
at all, he is almost sure to overcome us at last. So it 
was with Eve. She parleyed at first ; then listened 
to the suggestions of the tempter ; then lusted after 
the fruit of the forbidden tree ; then took and ate. 
Such is the progress, and such the end, of those who 
parley with temptation. 

We are also liable to temptation from the world 



128 THE CASTLE. 

without, and from the corruptions of our own hearts 
within. " They that will be rich fall into temptation 
and a snare." The riches, honors, pleasures, and 
fashions, of this world are great enemies to serious 
piety. " Every man is tempted when he is drawn 
away of his own lusts, and enticed." Remaining 
corruption is the sorest evil that besets the Christian. 
The temptations of Satan alone would be light, in 
comparison with the inward conflict he is compelled 
to maintain against the lusts of his own heart. But 
the devil makes use of both these means of temptation 
to accomplish his ends. The former he uses as out- 
ward enticements, and the latter act as traitors within, 
Thus you may generally find a secret alliance be- 
tween the arch deceiver and the corruptions of your 
own heart. It is not sin to be tempted ; but it is sin 
to give place to temptation. " Neither give place to 
the devil." 

The heart is very properly compared to a castle or 
fort. Before conversion, it is in the possession of the 
great enemy of souls, who has fortified himself there, 
and secured the allegiance of all our moral powers. 
But, when Jesus enters in, he " binds the strong man 
armed," and takes possession of the heart himself. 
Yet Satan, though in a measure bound, loses no op- 
portunity to attempt regaining his lost dominion. 
Hence we are directed to "keep the heart with all 
diligence" Now, we know how a castle, fort, or city, 
is kept in time of war. The first thing done is to set 
a watch, whose business is to keep constantly on the 
look out, this way and that way, to see that no enemy 



WATCH. 129 

is approaching from without, and no traitor is lurking 
within. Hence we are so frequently exhorted to 
watch. " Watch and pray, that ye enter not into 
temptation.'" " Take heed, watch and pray ; for ye 
know not when the time is." " And what I say unto 
you, I say unto all, Watch." " Watch ye, stand fast 
in the faith, quit you like men, be strong." "Con- 
tinue in prayer, and watch in the same, with thanks- 
giving." " Praying always, with all prayer and 
supplication in the Spirit, and watching thereunto with 
all perseverance." " Let us watch and be sober." 
4i Watch, then, in all things" " Watch unto prayer." 
"Blessed is he that watcheth, and keepeth his gar- 
ments, lest he walk naked, and they see his shame." 
" Set a watch, Lord, before my mouth ; keep the 
door of my lips." If we were in a house surrounded 
by a band of robbers, and especially if we knew there 
were persons in it who held a secret correspondence 
with them, we should be continually on our guard. 
Every moment we should be watching, both within 
and without. But not unlike this is our case. It is 
therefore with good reason that we are so frequently 
cautioned on this point, and directed to watch in all 
things. But there are particular seasons when we 
should set a double watch. 

1. We are directed to watch unto prayer. When 
you approach the mercy-seat, watch against a careless 
spirit. Suffer not your mind to be drawn away by 
any thing, however good and important in itself, from 
the object before you. If the adversary can divert 
your mind, on the way to that consecrated place, he 



130 WATCHFULNESS. 

will be almost sure to drive you away from it without 
a blessing. 

2. We are required to watch not only unto, but in, 
prayer. Satan is never more busy with Christians 
than when he sees them on their knees. He well 
knows the power of prayer; and this makes him 
tremble. 

" Satan trembles when he sees 
The weakest saint upon his knees." 

You should, therefore, with the most untiring vigi- 
lance, watch in prayer against all wandering thoughts 
and distraction of mind. You will often experience, 
on such occasions, a sudden and vivid impression upon 
your mind, of something entirely foreign from what is 
before you ; and this, we have reason to believe, is 
the temptation of Satan. If you are sufficiently upon 
your watch, you can banish it without diverting your 
thoughts or feelings from the subject of your prayer, 
and proceed as though nothing had happened. But, 
if the adversary succeeds in keeping these wild imagi- 
nations in view, so that you cannot proceed without 
distraction, turn and beseech God to give you help 
against his wiles. You have the promise, that if you 
resist the devil, he will flee from you. These remarks 
apply both to secret player and public worship. 

3. We have need of special watchfulness when we 
have experienced any comfortable manifestations of 
God's presence. It is then that Satan tempts us to 
consider the conflict over, and relax our diligence. 



WATCH THE TONGUE. 131 

If we give way to him, we shall bring leanness upon 
our souls. 

4. We have need of double watchfulness, when 
gloom and despondency come over our minds ; for 
then the adversary seeks to stir up all the perverse 
passions of the heart. 

5. Watch, also, when you feel remarkably cheer- 
ful. Satan will then, if possible, persuade you to 
indulge in levity, to the wounding of your soul, and 
the dishonor of religion. 

6. We have need of special watchfulness in pros- 
perity, that we forget not God ; and in adversity, that 
we murmur not at his dealings with us. 

7. Set a watch over your tongue, especially in the 
presence of the unconverted. " The tongue is a fire, 
a world of iniquity. " David says, " I will keep my 
mouth with a bridle, while the wicked is before me." 
I do not mean that you should ever engage in any 
sinful conversation in the presence of Christians. 
Some professors of religion will indulge in senseless 
garrulity among themselves, and. put on an air of 
seriousness and solemnity before those whom they 
regard as unconverted. This they pretend to do for 
the honor of Christ. But Christ says, " Out of the 
abundance of the heart the mouth speaketh." God 
abhors lip-service. However, in the company of 
sinners and formal professors, we are peculiarly ex- 
posed to temptation, and have need, therefore, to set 
a double guard upon our lips. A single unguarded 
expression from a Christian may do great injury to an 
unconverted soul 



132 WATCH THE IMAGINATION. 

8. Watch over your heart, when engaged in doing 
good to others. It is then that Satan seeks to stir up 
pride and vainglory. 

9. Set a double watch over your easily-besetting 
sin. "Let us lay aside every weight, and the sin 
which doth so easily beset us." Most persons have 
some constitutional sin, which easily besets them. 
Satan takes the advantage of this infirmity, to bring 
us into difficulty. 

10. Finally, keep a constant watch over the ima- 
gination. Since this is the medium through which 
temptation comes, never suffer your fancy to rove 
without control. If you mortify this faculty, it may 
be a great assistance to your devotion. But, if you 
let it run at random, you will be led captive by Satan 
at his will. Strive, then, after a sanctified imagina- 
tion, that you may make every power of your soul 
subservient to the glory of God. 



133 



CHAPTER EX. 



SELF-DENIAL. 



The duty of self-denial arises from the unnatural 
relation which sin has created between us and God. 
The first act of disobedience committed by man was 
a setting up of himself in opposition to God. It was 
a declaration that he would regard his own will in 
preference to the will of his Creator. Self became 
the supreme object of his affections. And this is the 
case with all unregenerate persons. Their own hap- 
piness is the object of their highest wishes. They 
pursue their own selfish interests with their whole 
hearts. When any thing occurs, the first question 
which arises in their minds is, " How will this affect 
me ? " It is true they may often exercise a kind of 
generosity towards others ; but, if their motives were 
scanned, it would appear that self-gratification is at 
the bottom of it. The correctness of these assertions 
no one will doubt, who is acquainted with his own 
heart. All unconverted persons live for themselves. 
They see no higher object of action than the promotion 
of their own individual interests. The duty in question 
consists in the denial of this disposition. And a mo- 
ment's attention will show that nothing can be more 
reasonable. We belong to a grand system of being, 
12 



134 SELFISHNESS. 

of which God is the Sun and Centre ; and no individu- 
al has a right to attach to himself any more importance 
than properly belongs to the place he occupies in this 
system. It is by this place that his value is known. 
If he thinks himself of more consequence than the 
station he occupies will give him, it leads to dis- 
content and murmuring; and this is setting up the 
wisdom and will of the creature in opposition to 
the Creator. This was probably the origin of the 
first act of disobedience. Satan thought himself en- 
titled to a higher station in the system of being than 
God gave him ; therefore he rebelled against the 
government of the Most High. This act of rebellion 
was nothing more than setting up his own selfish 
interests against the interests of the universe. And 
what would be the consequence, if this selfish prin- 
ciple were carried out in the material universe ? 
Instance our own planetary system : if every planet 
should set up an interest separate from the whole, 
would they move on with such beautiful harmony? 
No ; every one would seek to be a sun. They would 
all rush towards the common centre, and universal 
confusion would follow. God is the Sun and Centre 
of the moral universe ; and the setting up of private, 
individual interests as supreme objects of pursuit, if 
permitted to take their course, would produce the 
same general confusion. This it has done, so far as 
it has prevailed. Its tendency is to create a universal 
contention among inferior beings for the throne of the 
universe, which belongs to God alone. But the inter* 
ests of God — if I may be allowed the expression-^- 



SELF-RENUNCIATION. 135 

are identified with the highest good of his intelligent 
creation. Hence we see the perfect reasonableness of 
the first commandment — " Thou shalt have no other 
gods before me." There can be no selfishness in 
this ; because the best interests of the universe require 
it. But, by pursuing our own selfish interests as the 
chief good, we make a god of self. 

The religion of Jesus Christ strikes at the root of 
this selfish principle. The very first act of the new- 
born soul is a renunciation or giving up of self, — the 
surrender of the whole soul to God. The entire 
dedication which the Christian makes of himself, soul, 
body, and property, to the Lord, implies that he will 
no longer live to himself, but to God. " Present your 
bodies a living sacrifice, holy and acceptable unto 
God." " For none of us liveth to himself." " They 
which live should not henceforth live unto themselves, 
but unto Him which died for them, and rose again." 
" Whether, therefore, ye eat or drink, or whatsoever ye 
do, do all to the glory of God" Self-denial, then, is 
the surrendering of our will to the will of God. It 
is an adoption of the revealed will of God as the 
rule of duty, and a steadfast, determined, and perse- 
vering denial of every selfish gratification which comes 
between us and obedience to this rule. It is seeking 
the glory of God and the good of our fellow-creatures, 
as the highest objects of pursuit. In short, it is to 
"love the Lord our God with all our heart, soul, might, 
mind, and strength, and our neighbor as ourselves." 

By carrying out this principle, in its application to 
our feelings and conduct, we learn the practical duty 



136 SELF-DENIAL ESSENTIAL. 

of self -denial ; which Christ declares to be an indis- 
pensable term of discipleship. " If any man will 
come after me," says he, " let him deny himself and 
take up his cross daily, and follow me ; " and, " He 
that loveth father or mother more than me, is not 
worthy of me ; and he that loveth son or daughter 
more than me, is not worthy of me." " If any man 
will come after me, let him deny himself, and take up 
his cross and follow me. For whosoever will save his 
life shall lose it ; and whosoever will lose his life for 
my sake shall find it." " If any man come to me, and 
hate not his father and mother, and wife and children, 
and brethren and sisters, yea, and his own life also, he 
cannot he my disciple." " He that loveth his life, shall 
lose it ; and he that hateth his life in this world shall 
keep it unto life eternal." "If thy right eye offend 
thee, [or cause thee to offend,] pluck it out, and cast it 
from thee." We must follow Christ. Here we are 
taught that, unless we put away self-seeking, and 
willingly surrender the dearest objects of affection on 
earth, yea, and our own lives also, if need be, we 
have no claim to the character of disciples of Christ. 
The glory of God, and the general good, must be our 
ruling principle of action ; and we must not gratify 
ourselves, in opposition to the will of God or the in- 
terest of our fellow-beings. Every action must be 
brought to this test. Here is heart work, and life 
work. Self must be denied in all our spiritual feelings, 
and in all our devotions, or they will be abominable in 
the sight of God. Here is work for self-examination. 
Every exercise of our minds should be tried by this 



FOLLOW CHRIST. 137 

standard. We must likewise deny self in our conduct. 
And here we have the examples of many holy men, 
recorded in Scripture, with a host of martyrs and 
missionaries, but especially of our Lord himself, to 
show what influence the true spirit of self-denial exerts 
upon the Christian life. Our Lord declares that, in 
order to be his disciples, wc must follow him. And 
how can this be done, but by imitating his example ? 
He was willing to make sacrifices for the good of 
others. He led a life of toil, hardship, and suffering, 
and gave up Ms own life, to save sinners. His im- 
mediate disciples did the same. They submitted to 
ignominy, reproach, suffering, and death itself, for the 
sake of promoting the glory of God in the salvation 
of men. Cultivate, then, this spirit. Prefer the glory 
of God to every thing else. Prefer the general good 
to your own private interest. Be willing to make 
sacrifices of personal interest, ease, and feeling, for 
the benefit of others. Carry this principle out in all 
your social intercourse, and it will greatly increase 
your usefulness. It will likewise promote your own 
interest and happiness. Nothing renders a person 
more amiable and lovely in the sight of others than 
disinterested benevolence. Think no sacrifice too 
great to make, no hardship too painful to endure, if 
you can be the means of benefiting perishing souls. 
Remember, it was for this that Jesus gave up his life ; 
and he requires you to be ready to^give up every 
thing you have, and even life itself, if the same cause 
shall require it. 

But let me caution you against placing self-denial 
12* 



138 SELF-DENIAL NOT OUTWARD. 

chiefly in outward things. We are not required to 
relinquish any of the comforts and enjoyments of this 
life, except when they come in competition with our 
duty to God and our fellow-creatures. u Every crea- 
ture of God is good, and nothing to be refused, if it be 
received with thanksgiving;" and godliness has the 
promise of this life as well as of that which is to come. 
The religion of some people seems to consist chiefly 
in denying themselves of lawful enjoyments ; and you 
will find them very severe and censorious towards 
others, for partaking freely and thankfully of the 
bounties of God's providence. This, however, is but 
a species of self-righteous mockery, characterized by 
Paul as a " voluntary humility." Instead of being self- 
denial, it is the gratification of self in maintaining an 
appearance of external sanctity. It may, however, be 
not only proper, but obligatory upon us, to sacrifice 
these lawful enjoyments, when we may thereby pro- 
mote the interests of Christ's kingdom, which requires 
the exercise of a self-sacrificing spirit. 



139 



CHAPTER X. 

PUBLIC WORSHIP. SABBATH EMPLOYMENTS. 

The duty of public worship is clearly taught in the 
Holy Scriptures. From the appointment of one day 
in seven, to be set apart exclusively for the service of 
God, we may argue the propriety of assembling to- 
gether, to acknowledge and worship him in a social 
capacity. God has made us social beings ; and all 
the institutions of his appointment contemplate us as 
such. The public worship of the Sabbath is preemi- 
nently calculated to cultivate the social principle of 
our nature. It brings people of the same community 
regularly together, every week, for the same general 
purpose. In the house of God all meet upon a level. 

If we look forward from the institution of the Sab- 
bath to the organization of the Jewish church, we find 
that God established a regular system of public wor- 
ship. An order of men was instituted, whose special 
business was to conduct the public worship of God. 
After the return of the Jews from captivity, social 
meetings, called synagogues,* or assemblies, held every 

* The term synagogue was applied both to the place of meet- 
ing and to the congregation assembling for public worship, as 
the term church is now used. 



140 DUTY OF PUBLIC WORSHIP. 

Sabbath, for public religious worship, became common 
all over the land. Although we have no particular 
account of the divine origin of these assemblies, yet it 
is supposed they were instituted by Ezra, who was 
commissioned, by divine authority, to reestablish the 
worship of the true God, and complete the canon of 
the Old Testament ; and they were sanctioned by the 
presence of Christ, who often took part in the public 
exercises. 

Under the gospel dispensation, the plan of syna- 
gogue worship is continued, with such modifications 
as suit it to the clearer and more complete devel- 
opment of God's gracious designs towards sinful men. 
A new order of men has been instituted, to conduct 
public worship, and impart public instruction. As re- 
ligion consists very much in the exercise of holy 
affections, God has appointed the preaching of the 
word as a suitable means for stirring up these affec- 
tions. Our desires are called forth, our love excited, 
our delight increased, 'and our zeal inflamed, by a 
faithful, earnest, and feeling representation of the most 
common and familiar truths of the Bible from the 
pulpit. It is evident, then, that the private reading 
of the best books, though highly useful, cannot answer 
the ends of public worship. 

The duty of public worship may also be inferred 
from the fitness and propriety of a public acknowl- 
edgment of God by a community in their social ca- 
pacity. It is befitting dependent beings, whom God 
has created, and constituted into societies and com- 



EXAMPLES OF IT O L Y MEN. 141 

munities, to acknowledge their dependence, and en- 
gage in solemn acts of worship, in their associated 
capacity. 

This duty is enforced by the example of holy men 
of old, but especially of Christ and his apostles. 
David took great delight in the public worship of 
God's house, which he expressed in such language 
as this : " My soul thirsteth for thee ; my flesh 
longeth for thee in a dry and thirsty land, where no 
water is, to see thy power and glory, so as I have seen 
thee in the sanctuary.'''' " I went into the sanctuary 
of God ; then understood I their end." " Lord, i" 
have loved the habitation of thy house, and the place 
where thine honor dwelleth." " 7" went with them to 
the house of God, with the voice of joy and praise, 
with a multitude that kept holy day." " We took 
sweet counsel together, and walked to the house of God 
in company." " J will dwell in the house of the Lord 
forever." " One thing have I desired of the Lord , 
that will I seek after, — that I may dwell in the house 
of the Lord all the days of my life, to behold the 
beauty of the Lord, and to inquire in his temple." 
Such were the feelings of the man who has expressed, 
in strains of sweetest melody, the experience of Chris- 
tians in all ages. But the example of Jesus is very 
clear on this point : " And he came to Nazareth, 
where he had been brought up, and, as his custom was, 
he went into the synagogue on the Sabbath day, and 
stood up for to read." From this it appears that Jesus, 
even before entering upon his ministry, was in the 
habit of attending regularly upon the public worship 



142 EXAMPLE OF CHRIST. 

of God in the synagogue of Nazareth, where he had 
been brought up. This was the first time he had been 
there after the commencement of his ministry ; yet 
he went into the synagogue on the Sabbath day, as 
his custom was ; showing that he had always been in 
the habit of doing so. 

After the crucifixion of our Lord, we find the dis- 
ciples regularly assembling together upon the first day 
of the week, which is the Christian Sabbath. And 
Jesus himself honored these assemblies by his pres- 
ence, after his resurrection. That this practice con- 
tinued to be observed by the churches founded by the 
apostles, is evident from the frequent allusions to it in 
the Acts, and in the writings of Paul, who preached 
at Macedonia upon the first day of the week, when the 
disciples came together to break bread. In the six- 
teenth chapter of his First Epistle to the Corinthians, 
he gives directions for taking up collections for the 
poor saints on the first day of the lueek, which evident- 
ly means the time when they were in the habit of 
meeting for public worship ; and, in the eleventh 
chapter of the same Epistle, he tells them how to reg- 
ulate their conduct when they " come together in the 
church.'''' Again, he exhorts the Hebrews u not to 
forsake the assembling of themselves together." It 
appears clear, then, that, under the direction of the 
apostles, the public worship of God upon the Sabbath 
was observed in the primitive churches. And this is 
confirmed by the fact that the same practice has since 
been uniformly observed by the church in all ages. 



CONCLUSIONS. 143 

From the foregoing arguments I draw the following 
conclusions : — 

1. It is the imperative duty of every person, who 
has it in his power, to attend regularly upon the public 
worship of God. He has appointed public worship, 
consisting of devotional exercises, and the preaching 
of his word, as the principal means of grace for edi- 
fying his people, and bringing lost sinners to himself. 
We cannot, therefore, excuse ourselves for not waiting 
upon these means ; nor can we expect the blessing of 
God upon any others which we may substitute in their 
place. 

2. The duty of attending upon the public worship 
of God is not diminished by the existence of things in 
the ministry, church, or congregation, with which we 
are connected, which we do not approve, provided the 
essential truths of the gospel are preached, and the 
regular forms of worship maintained. This conclusion 
is drawn from the practice of Christ himself. He 
attended habitually upon the regularly-constituted pub- 
lic worship of the Jews, although there appears to 
have been scarce any signs of spiritual worship among 
them. The Scriptures were read, the truth was de- 
clared ; yet all was cold formality, — a mere shell of 
outside worship. But this principle does not hold 
good where there is an essential departure from fun- 
damental truth. We are not at liberty to attend upon 
the ministry of false teachers ; for of these Christ has 
warned us to beware ; and the apostle John, in his 
epistle to the elect lady, says, "If there come any 
unto you, and bring not this doctrine," (i. e., the doc- 



144 SIN OF NEGLECTING PUBLIC WORSHIP. 

trine of Christ,) " receive him not into your house, 
neither bid him God-speed ; for he that biddeth him 
God-speed is a partaker of his evil deeds." And is 
not sitting under their ministry bidding them God- 
speed? And do we not thus become partakers of 
their evil deeds? 

3. No person who neglects public worship upon the 
Sabbath, when it is in his power to attend, can expect 
a blessing upon his soul. When preaching is of an 
ordinary character, and not very full of instruction, or 
when the manner of the preacher is disagreeable, 
people are frequently tempted to think they can im- 
prove their time better at home, in reading, meditation, 
and prayer. But this is a great mistake, unless they 
can spend the Sabbath profitably without the presence 
of God. If it is the duty of every one to attend upon 
the regularly-instituted public worship of the Sabbath, 
when we neglect it we are out of the way of duty. 
And God will never bless us in the neglect of any 
positive duty, even if our whole time be spent upon 
our knees. Obedience is one condition of the prom- 
ise. " If ye abide in me, and my words abide in you" 
says the Savior, " ye shall ask what ye will, and it 
shall be done unto you." Those who cherish sin, or 
live in the neglect of known duty, have, therefore, no 
reason to expect that God will hear their prayers. 
" If I regard iniquity in my heart," says the Psalmist, 
" the Lord will not hear me." Besides, it is the reg- 
ular ministration of his word in the sanctuary that 
God chiefly blesses for the growth of Christians and 
the conversion of sinners. And when the appointed 



ITCHING EARS. 145 

means of grace are slighted, can any one expect the 
blessing of God ? Will he bless the means which you 
have devised and preferred to those of his own ap- 
pointment? Do not, then, neglect the habitual and 
regular attendance upon the public worship of God, 
whenever there is a properly-conducted assembly of 
orthodox * Christians within your reach. I would not 
dare neglect this, even if the reading of a sermon 
were substituted for preaching. 

PRACTICAL HINTS IN RELATION TO PUBLIC 
WORSHIP. 

1. Attend on the stated ministrations of your pas- 
tor. If there is more than one church professing 
your own sentiments in the place where you reside, 
select the pastor who is most spiritual, and will give 
you the best instruction. But, when you have made 
this selection, consider yourself bound to wait on his 
ministry. Do not indulge yourself in going from 
place to place, to hear this and that minister. This 
will give you " itching ears" and cultivate a love of 
novelty, and a critical mode of hearing, very unfavor- 
able to the practical application of the truth to your 
own soul. If you wish to obtain complete views of 
truth, — if you wish your soul to thrive, — attend, as 
far as possible, upon every appointment of your pastor. 
Ministers generally adopt some plan of instruction, 

* 1 use the term orthodox in its general signification, as ap- 
plying to all evangelical denominations who hold the funda- 
mental doctrines of the Bible. 

13 



146 PUNCTUALITY. 

which they believe to be adapted to the state of their 
people, and frequently pursue a chain of subjects in 
succession, so as to present a complete view of the 
great doctrines of the Bible. Whenever you absent 
yourself, you break this chain, and lose much of your 
interest and profit in your minister's preaching. 1 do 
not say but, on special occasions, when some subject 
of more than usual importance is to be presented at 
another place, it may be proper for you to leave 
your own church. But, in general, the frequent ex- 
change of pulpits between neighboring ministers, and 
the occasional appearance of a stranger in the pulpit, 
will furnish as great variety as you will find prof- 
itable. 

2. Be punctual in attending at the stated hour of 
public worship. This, though of great importance, is 
sadly neglected by many congregations. Punctuality 
is so necessary in matters of business, that a man is 
hardly considered honest when he fails to meet his 
friend at the hour of engagement. And why should 
it be thought of less consequence to be exact and 
punctual in our engagements with God than with 
man? The person who enters the house of God 
after the service has commenced, embarrasses the 
preacher, and disturbs the devotions of others. Be- 
sides, he shows great want of reverence for the sacred- 
ness of the place, time, and employment. " God is 
greatly to be feared in the assembly of his saints, and 
to be had in reverence of all them that are about him." 
Always calculate to be seated in the sanctuary a few 



THE HOUSE OF GOD. 147 

minutes before the time appointed for the commence- 
ment of worship ; that you may have time to settle 
your mind, and to lift your soul in silent prayer to God 
for his blessing. 

3. Go to the house of God with a preparation of 
heart. First visit your closet, and implore the influ- 
ences of the Holy Spirit, both upon yourself and your 
fellow- worshippers, that your and their hearts may be 
prepared to receive the truth ; and, if possible, go im- 
mediately from your closet to the house of worship. 
On the way, shut out all thoughts except such as are 
calculated to inspire devotional feelings ; and, if in 
company, avoid conversation. Whatever may be the 
nature of such conversation, it will be very likely to 
produce a train of thought which will distract and dis- 
turb your mind during public worship. 

4. When you approach the house of ivorship, re- 
member that the Lord is there in a peculiar manner. 
He has promised to be where two or three shall meet 
in his name. It is in the assembly of his saints that 
he makes known the power of his Spirit. As you 
enter his house, endeavor to realize the solemnity of 
his presence, and walk softly before him. Avoid care- 
lessness of demeanor, and let your deportment indicate 
the reverence due to the place where "God's honor 
dwelleth." "Keep thy foot when thou goest to the 
house of God." I do not like to specify any partic- 
ular acts which are unbecoming in the house of God, 
lest I should seem to imply that a young lady may be 
guilty of a public breach of the rules of good breed- 
ing ; but, if you bear in mind continually that you are 



148 SPIRITUAL WORSHIP. 

a guest in the house of the Lord, and that the Lord of 
Hosts is there to witness all you do, you will be likely 
to be serious and circumspect. When seated in the 
place of worship, set a watch over the senses, that 
your eyes and ears may not cause your mind to 
wander upon forbidden objects. There is great dan- 
ger that the attraction of persons, characters, and 
dress, may dissipate the serious thoughts with which 
you entered the sanctuary, so that you will lose the 
benefit of the means of grace. Set a watch, also, 
over your imagination. This is a time when Satan is 
peculiarly busy in diverting the fancy; and, unless 
you are doubly watchful, he may lead away your 
mind by some phantom of the imagination, before you 
are aware of it. Keep these avenues of temptation 
guarded, and seek to bring yourself into a prayerful 
frame of mind, that you may be suitably affected by 
the various exercises of public worship. 

5. Unite in spirit with the devotional part of the 
service. " God is a Spirit ; and they that worship him 
must worship in spirit and in truth." Sing with the 
spirit and with the understanding, and see that you do 
not mock God with an empty song of praise, which 
finds no response in your heart. Endeavor, also, in 
prayer, to follow the words of the person who leads, 
applying the several parts of the prayer to yourself in 
particular, when they suit your case, and yet bearing 
in mind the various subjects of petition which relate to 
the congregation and the world ; remembering that 
God abhors hypocritical worship, in which men appear 
outwardly as worshippers, but have no spiritual appre- 



HEARING. 149 

hension of the meaning of the solemn service in which 
they are engaged. In all the exercises of public wor- 
ship, labor and strive against wandering thoughts. 
This is the time when Satan will beset you with all 
his fury. Now you must be well armed, and fight 
manfully. Be not discouraged, though you may be 
many times foiled. If you persevere in the strength 
of Jesus, you will come off conqueror at last. 

6. " Take heed how you hear." Consider the 
speaker as the ambassador of Christ, sent with a 
message from God to yourself. " Now, then," says 
the apostle, "we are ambassadors for Christ, as 
though God did beseech you by us : we pray you, in 
Christ's stead, be ye reconciled to God." The figure 
here used is borrowed from the practice of one gov- 
ernment sending a person on a particular errand to 
another. The analogy, however, does not hold good 
throughout. It is like a sovereign sending an ambassa- 
dor to persuade rebels against his government to sub- 
mit to him, and accept of pardon. But, in such a 
case, it would be possible, either for some person who 
was not sent, to deliver a false message in the name 
of the king, or for one who was really sent, to deliver 
a different message from the one sent by him. So it 
is in relation to preachers of the gospel. There are 
many whom Christ has never sent, who are spreading 
abroad lies over the land ; and there are others, really 
sent by Christ, who have, in some respects, misappre- 
hended their instructions, and therefore do not deliver 
his message just as he has directed. But our blessed 
Lord, foreseeing this, has wisely and kindly given us 
13* 



150 FAULT FINDING. 

a check-look , by which we may discover whether those 
who speak in his name tell the truth. Hence we are 
commanded to " search the Scriptures," and to " try 
the spirits, whether they be of God." And the Be- 
reans were commended as more noble, because they 
searched the Scriptures daily, to know whether the 
things preached by the apostles were so. If, then, 
they were applauded for trying the preaching of the 
apostles by the word of God, surely we may tiy the 
preaching of uninspired men by the same standard. 
But beware of a fault finding spirit. There are 
some persons who indulge such a habit of finding 
fault with preaching, that they never receive much 
benefit from it. Either the matter of the sermon, 
the apparent feeling of the preacher, or his style, or 
manner of delivery, does not suit them ; and therefore 
they throw away all the good they might have obtained 
from his discourse. Remember that preachers of the 
gospel are but men. So weak are they, that the 
apostle compares them to " earthen vessels." Do not, 
then, expect perfection. Bear with their infirmities. 
Receive their instructions as the bread which your 
heavenly Father has provided for the nourishment of 
your soul. Do not ungratefully spurn it from you. 
What would you think to see a child throwing away 
the bread his mother gives him, because it does not 
suit his dainty appetite ? But the instruction delivered 
to you by the ministers of Christ, if it agrees with 
the word of God, is the bread which your heavenly 
Father has provided as the food of your soul. It 
may not suit your taste. It may not be savory 



SELF-APPLICATION. 151 

enough. It may be coarse food. It may not nave any 
such dressings as render it palatable to a capricious 
appetite. Or it may be, in your estimation, too strong 
meat. Still it is the food which God has provided for 
your soul ; and you will suffer incalculable loss, if you 
are so dainty as to throw it away. . But, if there ap- 
pears really to be a deficiency in your minister's 
preaching, pray for him, that he may preach better. 
See to it, however, that the fault be not with yourself, 
in not keeping your heart in such a state as to be able 
to appreciate good preaching. Many sermons, which 
appeared dry and dull the first time they were deliv- 
ered, on being repeated in a time of awakening, and 
heard with a new ear, have been pronounced excellent, 
and full of instruction. 

Hear, also, zoith self-application. From almost any 
passage in the Bible the Christian may draw a practi- 
cal lesson for himself. Some truths may not be im- 
mediately applicable to your present circumstances ; 
yet you ought to be affected by them. Even a ser- 
mon addressed exclusively to impenitent sinners is 
calculated to excite the most intense feelings of the 
Christian's soul. It reminds him of the exceeding 
wickedness of his past life ; it shows him what an 
awful gulf he has escaped ; it leads him to mourn over 
his ingratitude ; and it calls forth his prayers and tears 
in behalf of the perishing. Strive to bring home the 
truth, so far as it is applicable to yourself, in the most 
searching manner. Examine your own heart diligent- 
ly, that you lose nothing which belongs to you. Do 



152 SELF-APPLICATION. 

7iot hear for others. Let every one make his own 
application of the truth. Many are so intent on finding 
garments for others, that they lose their own. Hear 
with a prayerful frame of mind. If any part of the 
discourse is intended for professors of religion, let your 
heart continually ascend to God for the Holy Spirit to 
apply it to yourself and to every Christian present. If 
any part of it is designed for impenitent persons, let 
your soul put forth an agony of prayer, that it may be 
blessed for their conversion. Remember and practise 
what you hear. We are exhorted to give earnest heed 
to the things which we have heard, lest at any time we 
should let them slip. James tells us, " If any be a 
hearer of the word, and not a doer, he is like unto a 
man beholding his natural face in the glass ; for he 
beholdeth himself, and goeth his way, and straightway 
forgetteth what manner of man he was." Alas, how 
many thus hear ! But, in regard to them, our Savior 
likens them to a man that built his house upon the 
sand, which, when the storm came, was swept away 
with a terrible destruction. How many, who have paid 
a decent respect to the worship of God, without practis- 
ing the self-denying duties inculcated in his word, will 
find their foundation swept from under them in the 
terrible storm which is at hand, none can tell. Let us 
see to it that we are not among the many who will say, 
in that day, " Lord, Lord," without having obeyed his 
word ; that he should say to us, " Depart from me, ye 
that work iniquity." 



PRAYER-MEETINGS. 153 



EETINGS FOR PRAYER 



Intimately connected with public worship are social 
meetings for prayer. We have examples of these in 
the primitive church. The disciples held a ten days 1 
prayer- meeting, before the advent of the Holy Spirit 
on the day of Pentecost. When the apostles returned 
from before the council, they held a prayer-meeting, 
and the place was shaken where they were assembled. 
When Peter was imprisoned, the church held a prayer- 
meeting in the night, and an angel delivered him out 
of the prison. We read of a place by the river side, 
where prayer was " wont to be made." And at 
Miletus, Paul held a precious prayer-meeting with the 
elders of the church of Ephesus. These meetings 
have been maintained among evangelical Christians in 
every age. They are the life of the church. They 
are the mainspring of human agency in revivals of 
religion. Without a spirit of prayer, sufficient to bring 
God's people together in this way, I see not how vital 
piety can exist in a church. The feelings of a lively 
Christian will lead him to the place of prayer. But it 
will not do to follow our feelings at all times, because 
they are variable. If you suffer yourself to be guided 
by the mere impulse of feeling, you can never be de- 
pended on as a stable and consistent Christian. "We 
ought the rather to be guided in all things by settled 
and permanent principle. Those who are so governed 
are the only Christians that can be relied on in an 



154 PRAYER-MEETINGS. 

emergency. The follower of Christ is called a soldier; 
but the main thing with a soldier, and without which 
he would be good for nothing, is, that he is always 
to be found at his post. But what would become of 
an army, or of the country which they defend, if, 
when called to duty, but a small proportion of them 
should be found there ? And what will become of the 
cause in which the great Captain of our salvation is 
engaged, if but few of the soldiers of the cross are to 
be found at the place of rendezvous ? Let it be a 
settled principle with you, then, to be always at your 
post. Let nothing but absolute necessity keep you 
from the place of prayer. 

As females are forbidden, by the dictates of nature and 
the word of God, to bear a part in the exercises of pro- 
miscuous and public meetings, it is highly proper, and 
very profitable, for them to hold meetings for prayer by 
themselves alone. We have reason to believe they did 
so in primitive times ; for we read of a place by the 
river side, where prayer was wont to be made, and of 
the women who resorted thither. Such meetings ex- 
ercise the gifts and graces of those who attend them, 
and serve to keep alive the flame of piety, as two or 
more brands placed together will preserve the fire, 
when, if left alone, they would all go out. Such 
meetings have been greally blessed of God ; and some- 
times the flame of piety is kept alive in the female 
prayer-meeting, after it has apparently gone out on 
every other altar. 



SABBATH SCHOOLS. 155 



THE SABBATH SCHOOL. 



I cannot persuade myself, in this connection, to pass 
over an institution which occupies so prominent a 
place in the employments of the holy Sabbath, as the 
Sabbath school ; and I think I may presume on the 
interest which those for whom I am writing feel in this 
department of Christian effort and improvement. I 
know of no means of intellectual and spiritual improve- 
ment, accessible to all, which will by any means 
compare with this. It furnishes a stimulus to intellect- 
ual effort, of great value to persons of all ages, and in 
every department of life. It is one of the best means 
of self-education which the times afford ; for there is 
no study better adapted to develop, enlarge, and 
strengthen, the mind than the investigation of religious 
truth. And it has this peculiar advantage, that it 
combines moral and spiritual improvement with intel- 
lectual cultivation. There is perceptible in the minds 
of those who have been for a number of years con- 
nected with the Sabbath school, a wakefulness of mind, 
an acuteness of perception, and a definiteness in their 
views of truth, not often to be found among those 
who have not had this advantage. It creates the 
necessity for study, and obliges every one to learn 
something new every week ; and this keeps the mind 
active, and secures a constantly progressive advance- 
ment in knowledge. It tends, also, to keep alive 
religious feeling, by keeping the truth before the mind, 
and bringing different minds together, to act upon one 



156 



THE SABBATH SCHOOL. 



another. I can hardly persuade myself that it is 
necessary to advise young Christian females to become 
connected with the Sabbath school ; for it would seem 
that their own feelings would lead them to a place of so 
great interest and improvement; and I suppose the 
majority of those into whose hands this book may fall, 
have been trained up in the Sabbath school, and have 
never left it. And I trust none of them will ever feel that 
they are too old to continue to attend as pupils. In 
many parts of the country, it is the custom for the 
whole congregation, both old and young, to be formed 
into a Sabbath school ; and a most excellent custom it 
is. May I not hope that the young ladies for whom I 
am writing will be every where forward to encourage 
so good a custom ? 

But young Christian ladies ought to calculate upon 
qualifying themselves to teach in the Sabbath school, 
in case their services in this department shall be re- 
quired. It may be personally more agreeable to sit as 
a learner; but duty requires that we should always 
prefer an opportunity of imparting, to that of receiving, 
a spiritual benefit. Indeed, this is the true way of 
securing a personal benefit ; for our Lord has said, 
" It is more blessed to give than to receive ; " and he 
verifies his word, by pouring the richest spiritual bless- 
ings into the souls of those who lay themselves out 
most for the benefit of others. This is especially the 
case with Sabbath school teachers. They are excited, 
by the responsibilities of their station, to greater study 
in the preparation of their lessons, and in acquiring in- 
formation to impart to those they teach ; and this 



SABBATH SCHOOL TEACHERS. 157 

secures a greater intellectual benefit. Their pupils, 
also, give direction to their desires, prayers, and efforts, 
and thus their piety is cultivated, strengthened, and in- 
creased. If successful, too, they are permitted to re- 
joice in the fruit of their labors. Every faithful 
Sabbath school teacher, therefore, knows, from ex- 
perience, - that it is " more blessed to give than to re- 
ceive." I may presume, therefore, that every young 
lady who loves the Savior will esteem it a privilege to 
be a Sabbath school teacher. 

But, should you be called upon to engage in the 
interesting and responsible work of Sabbath school 
instruction, enter upon it heartily. If you cannot do 
this, I advise you not to attempt it. If you engage 
in such a work without being deeply interested in it 
yourself, and laying yourself out upon it, you will find 
neither pleasure, profit, nor success, therein. Pre- 
suming, therefore, that you will be desirous of using 
all the means in your power to qualify yourself for 
such a work, I offer for your consideration the follow- 
ing hints, which are given under the impression tha* 
your pupils are children or young persons : — 

1. Endeavor to obtain just views of the importance 
and responsibility of the work. In a certain subordi- 
nate sense, the Sabbath school teacher is the pastor of 
a little flock. He is appointed, in his sphere, to watch 
for their souls, every one of which is of more value 
than the whole world. The influence which he exerts 
upon these souls may give direction not only to their 
character and influence in this life, but to their char- 
14 



158 OBJECTS TO BE SOUGHT. 

acter and destiny throughout eternity. The responsi- 
bility is therefore fearful indeed. 

2. Keep before your mind the objects to be attained 
by Sabbath school instruction, and pursue these objects 
with directness of purpose and effort. These objects 
are, the conversion of the souls of the pupils, if they 
are unconverted, and their sanctification, and prepara- 
tion for usefulness, if converted. To attain either of 
these objects, it is necessary that they should have a 
clear and discriminating knowledge of those truths of 
God's word which teach them their lost and ruined 
condition by nature, and the way of salvation revealed 
in the gospel ; because it is through these that the 
Holy Spirit operates in the conversion and sanctifica- 
tion of souls. These truths must, therefore, be so 
illustrated, simplified, and brought down to their ca- 
pacities, that they will see their application to them- 
selves, and learn from them their duty. But, to pre- 
pare them for usefulness, energy of mind, and habits 
of deep thought and close study, are of great impor- 
tance, and must, therefore, be cultivated in the Sabbath 
school. 

3. Labor to obtain clear, full, and discriminating 
views of gospel truth yourself. This is indispensable, 
if you would impress the same upon the minds of 
others. If your general views of truth are obscure, 
indefinite, and unsatisfactory to yourself, your instruc- 
tions will be of the same character. 

4. Study to become skilful in the sacred art of com- 
municating divine truth to the minds of children. 



ART OF TEACHING. 159 

Little as this may be esteemed, it is one of the most 
valuable talents you can possess. I know of no other 
which females can so profitably employ in the service 
of Christ. You must, therefore, study the juvenile 
mind. Endeavor to understand the philosophical 
principles of its early development, and reduce them 
to practice. Be familiar with children. Become ac- 
quainted with their language and modes of thinking, 
and strive to adapt yourself to their capacities. You 
may also obtain many valuable hints by reading some 
of the many excellent works which have been pub- 
lished on the subject of education, some of which are 
especially designed for Sabbath school teachers. 

You must also aim at drawing out the minds of the 
children, and teaching them to study, and to think, with 
clearness and precision, for themselves. There is a 
great difference between conversing with children and 
talking to them. By the former, you call their minds 
into exercise, and get hold of their feelings. Thus 
you will secure their attention. But the latter will be 
much less likely to interest them ; for, being the re- 
cipients of thought, instead of thinking for themselves, 
they participate less in the exercise. By engaging 
them in conversation, and leading that conversation in 
the investigation of truth, you teach them to think. 

If we simply explain to a child the meaning of a 
passage of Scripture, the whole benefit lies in the in- 
struction he receives at the time ; but, if we show him 
practically how to ascertain the meaning himself, and 
bring him under the mental discipline which it re- 
quires, we give him a kind of key to unlock the mean- 



160 



CATECHIZING. 



ing of other passages. By an ingenious mode of cat- 
echizing, children's minds may be led to perceive and 
understand almost any truth much more distinctly and 
clearly than by any direct explanation which a teacher 
can make. By catechizing, I do not mean the repeat- 
ing of catechisms, but the calling out of their minds 
upon any Scripture truth that may be before them, by 
a series of simple questions, leading them to see the 
truth as though they had discovered it themselves. 
But it should be a leading object to secure the thorough 
study of the lessons by themselves. The teacher 
should never answer a question till it has passed 
round the class; and remarks should be brief, and 
directly to the point, intended either to bring out the 
meaning of the Scripture more fully than their an- 
swers do, or else to impress the truth practically upon 
their minds. But never forget that you are dependent 
upon the Holy Spirit for the proper direction of the 
powers of your mind. Pray, then, for clearness of 
perception and discrimination of judgment, that you 
may understand the truth, and for skill to communicate 
it to your class. Study every Sabbath school lesson 
in your closet, with these ends in view. Persevere in 
your efforts till you become mistress of the art of 
teaching. 

5. To be a successful Sabbath school teacher, you 
■must have a rich, fertile, and growing mind. Nothing 
else will compensate for the want of this. You can- 
not, for any length of time, sustain the interest of a 
class, unless there is a constant growth in your own 
mind. If there is a continued repetition of the same 



PREPARATION. 161 

thoughts, remarks, or exhortations, you will soon grow 
dull and uninteresting. But, in regard to the manner 
in which this is to be accomplished, I must refer you 
to a subsequent chapter, on mental improvement. 

6. Make yourself thoroughly acquainted with the 
lesson. Study the portion of Scripture which is to be 
the subject of your lesson, with all the helps you can 
obtain, till you have satisfied your mind on every point 
involved in it, and till you can answer every question 
which you intend to propound to your scholars. Un- 
less you do this habitually, you cannot be qualified for 
a teacher. If the teachers of the school with which 
you are connected hold a meeting of mutual consulta- 
tion upon the lesson, never fail to attend, when it is in 
your power. These meetings are essential to a well- 
conducted and successful Sabbath school ; and, when 
properly managed, they are both interesting and prof- 
itable to those who attend them. And you will con- 
tribute very much to this interest and profit, if you 
are always present, with your lesson thoroughly 
studied. 

7. Let your own heart he affected with the tinth you 
are endeavoring to teach. Upon this, so far as your 
instrumentality is concerned, greatly depends your 
success. Unless you feel the force of the truth your- 
self, it will be very difficult for you to convince your 
scholars that you are in earnest. While preparing the 
lesson in your closet, endeavor to obtain a realizing 
sense of the personal interest which you and your 
class have in the subject you are contemplating. See 

14* 



162 PERSONAL APPLICATION. 

what bearing it has upon their eternal destiny, as well 
as your own, and pray for the Holy Spirit to impress 
it powerfully upon your heart. Always, if possible, 
spend a little season in your closet, as an immediate 
preparation for the duties of the Sabbath school. Get 
your heart refreshed, in view of the practical truth 
contained in the lesson, and go before your class deep- 
ly impressed with its solemn import. 

8. Make a personal application of the practical 
truths contained in the lesson, and embrace frequent 
opportunities of conversing separately and privately 
with every one of your scholars in regard to their 
religious feelings. If they give no evidence of piety, 
explain to them the duty of immediate repentance and 
submission to God, and urge them to perform it with- 
out delay. Do this under the solemn impression that 
it may be your last opportunity, and that you will soon 
meet them at the judgment-seat of Christ. 

If you have reason to believe their hearts have been 
renewed, show them the importance of holy living. 
Urge upon them the duties of watchfulness, self- 
examination, studying the Scriptures, and prayer. 
Show them, also, the necessity of carrying out their 
religion into every action of their lives. Show them 
that the design of religion is to make them better, to 
give them better dispositions, to keep them humble, 
and make them more amiable, obedient, and dutiful, in 
every thing. Teach them, also, the great importance 
of improving their minds while young, to fit them for 
the service of Christ. You may have before you 



SEEK THE BLESSING OF GOD. 163 

some future Harriet Newell, or Mrs. Judson, who may 
willingly surrender all the comforts of this life to 
carry the glad tidings of salvation to the benighted 
heathen. 

9. Be earnest and importunate for the Holy 
Spirit to bless your labors. Without this, all your 
efforts will be in vain. Feel continually that you are 
but an instrument in the hand of God, and that all 
your success must depend upon him. Yet he has 
promised to give his Holy Spirit to them that ask him. 
Let no day pass without presenting before the throne 
of grace every individual of your class, rehearsing, as 
particularly as possible, the circumstances and feelings 
of each. Visit them as often as you can, and, if pos- 
sible, persuade them to meet with you once a week 
for prayer. But make no effort in your own strength. 
Search well your motives, and see that self-seeking 
has no place in your heart. If you seek the conversion 
of your class, that you may be honored as the instru- 
ment, you will be disappointed. God must be glo- 
rified in all things. 

PRIVATE SABBATH DUTIES. 

There are duties that we owe to God in private, 
which ought to occupy a portion of the holy Sabbath. 
In the present age, when so much of the Lord's day 
is spent in attendance upon public worship and the 
Sabbath school, there is danger that secret communion 
with God will be neglected ; and thus, like the tree 
with a worm at its root, the soul will wither under the 



164 PRIVATE SABBATH DUTIES. 

genial rain and sunshine of the gospel. With a few 
practical directions on this point, I shall close this 
chapter. 

1. Spend as large a portion as possible of the 
intervals of public duties in your closet. The time 
thus spent should be employed principally in the de- 
votional reading of the Holy Scriptures ; meditation 
upon divine truth, with the view of affecting the heart ; 
self-examination ; and prayer. If you have very much 
time to spend in this way, you may employ a part of 
it in reading some devotional book ; but I think our 
reading, on the Sabbath, should be principally confined 
to the Scriptures. But prayer should be frequent, and 
mingled with every thing. 

2. Spend no part of the Lord's day in seeking your 
own ease or pleasure. We are required to turn away 
our foot from finding our own pleasure on God's holy 
day. All our time is the Lord's ; but the Sabbath is 
his in a peculiar manner. On other days of the week, 
he allows us to do our own work ; but on this day, we 
must do his work only. There is no room, then, for 
the indulgence of idleness, indolence, or sloth, upon 
the Sabbath. The duties of this holy day are such as 
to require the active and vigorous exercise of all our 
faculties. That you may not, then, be tempted to 
indulge in sloth, use every means in your power to 
promote a lively state of your bodily energies. Make 
all your preparations on the afternoon of Saturday. 
Spend a portion of the evening in devotional exercises, 
for the purpose of banishing the world from your 
mind, and bringing it into a heavenly frame, and retire 



WAtCH YOUR THOUGHTS. 165 

to rest at an early hour. By this means, your animal 
powers will be refreshed, and you will be prepared 
early to meet the Lord, on the approach of his holy 
morning. But, in case of bodily infirmity, or the 
unforeseen interruption of rest on the night before the 
Sabbath, it is better to take time for rest, than to have 
all the duties of the day marred by lassitude or drow- 
siness. Yet great care should be taken not to drive 
the business of Saturday so far into the night, as to 
trespass on the hours of sleep, and thus rob God and 
your own soul of a portion of the holy Sabbath. If 
you will cast your eye forward down the stream of 
life, you will see that consequences of vast importance 
to your own soul, and to your influence upon those 
associated with you in life, may depend upon the 
early habits which you form in these respects. 

3. Watch over your thoughts. The Sabbath is a 
season when Satan is exceedingly busy in diverting 
our thoughts from holy things. Evil thoughts also 
proceed from our own depraved hearts. But the 
Lord's day is as really pi*ofaned by vain and worldly 
thoughts as by the labor of our bodies. O, if we 
could realize this, how much food should we find for 
bitter repentance in the thoughts of a single Sabbath ! 
Strive, then, to " bring into captivity every thought to 
the obedience of Christ." "I hate vain thoughts," 
says the Psalmist ; " but thy law do I love." 

4. Set a guard over your lips. Conversing about 
the affairs of the world is a direct breach of the holy 
Sabbath. But we are not only required to refrain 
from worldly and vain conversation, but from speaking 



166 SET A GUARD OVER YOUR LIPS. 

our own words. All unprofitable conversation, even 
though it be about the externals of religion, should be 
avoided. It has a tendency to dissipate the mind, and 
to remove any serious impressions which the truth 
may have made. Our thoughts should be fixed on 
divine things, and our conversation should be heaven- 
ly. We are not only required to refrain from finding 
our own pleasure, speaking our own words, and doing 
our own ways, but we are to " call the Sabbath a 
delight, the holy of the Lord, honorable." And so 
will every one regard God's holy day who lives in the 
lively exercise of spiritual affections. Nor will the 
restrictions here proposed be regarded by such as 
burdensome, nor the sacred hours of the holy Sabbath 
drag heavily along ; but the hours will pass too swiftly 
away, and the close of this blessed day will be fol- 
lowed by a feeling of regret that it was not longer, 
and that we have not accomplished all the good we 
hoped for and designed. 



167 



CHAPTER XI. 



MEDITATION 



Religious meditation is a serious, practical, and 
devout contemplation of divine things. It was the 
delight of holy men of old, as it is now of all who set 
their affections on things above. It is inseparably 
connected with our growth in grace ; for it is by 
" beholding the glory of the Lord," that we are 
" changed into the same image." And how can we 
behold the glory of the Lord, but by the devout con- 
templation of his infinite perfections ? The natural 
tendency of our minds is to assimilate to those objects 
which we contemplate. If, then, our thoughts are oc- 
cupied with earthly things, our minds will be earthly. 
Moreover, the word of God is " a lamp to our feet and 
a light to our path ; " but, if we do not open our eyes to 
its truths, how can they guide our steps ? It is by the 
practical contemplation of the " lively oracles," that we 
are to understand our duty ; and, by a devout contem- 
plation of them, that we are to drink into their spirit, 
and hold communion with their Author. 

Meditation should be constant. Divine truth is the 
element in which the devout mind moves, as the fish 
plays upon the bosom of the deep, and the bird mounts 
aloft in the air ; and, when deprived of its accustomed 



168 THE DEVOUT MIND. 

element, it is in a condition not unlike that of the one 
thrown upon the dry land, or the other pent up in a 
cage. Like the magnetic needle, when violently- 
turned from the pole, such a mind will revert to the 
object of attraction, when the force which held it is 
removed. Its tendency is upward, as the needle to 
the pole. David says of the godly man, " His delight 
is in the law of the Lord; and in his law doth he 
meditate day and night ; " and the writer of the 1 19th 
Psalm says, " O, how love I thy law ! it is my medita- 
tion all the day.'''' This is true Christian feeling; and 
we ought to be in such a frame continually that our 
minds will dwell voluntarily upon the precious doc 
trines, facts, precepts, and promises, of the word of 
God. But, so long as we are beset with temptations 
without, and compelled to maintain a warfare with 
indwelling corruptions, we must labor and watch, with 
great diligence, to maintain a devout mind, and keep 
our hearts affected with spiritual things. Indeed, 
nothing is to be attained, in the divine life, in our 
present state, without great labor and strife ; " for the 
flesh lusteth against the Spirit, and the Spirit against 
the flesh ; and these are contrary, the one to the other ; 
so that ye cannot do the things that ye would." One 
of the most difficult matters in Christian experience 
is to keep the mind habitually upon heavenly things, 
while engaged in worldly employments, or surrounded 
by objects which affect the senses. Satan will be 
continually seeking to divert your mind, and indwell- 
ing corruptions will rebel. Vain thoughts will in- 
trude ; but if you hate them, and love the law of the 



TIME OF MEDITATION. 169 

Lord, you will not suffer them to lodge with you. 
The Bible saints were fervent in spirit, even while 
engaged in business ; and we have accounts of pious 
persons in every age, who have been like them. This 
is for our encouragement ; for what they have done, 
we, by the grace of God, may do likewise. A heav- 
enly mind is worth the labor of many years. Rest 
not till you attain it. 

Meditation should be mingled with all our devotional 
reading, particularly with our reading of the Holy 
Scriptures. And it is well, in the morning, to fix 
upon some subject, or some passage of Scripture, for 
the mind to dwell upon, while we are engaged in our 
ordinary pursuits. But, in addition to this, it is profit- 
able to set apart particular seasons every day, or as 
often as practicable, for fixed and holy meditation. 
We have examples of this among the saints of old ; 
and they embraced the most favorable opportunities 
for this devout exercise. Isaac went out into the field 
to meditate in the stillness and solemnity of the even- 
ing. David sometimes chose the calmness of the 
morning. At other times, he fixed his thoughts in 
holy meditation during the wakeful hours of the night 
" I remember thee upon my bed, and meditate on thee 
in the night-watches.'" " Mine eyes prevent the night- 
ivatches, that I might meditate in thy word." But this 
is a work of so much difficulty, requiring such ab- 
straction of mind, that it is probable you will neglect 
it, unless you set apart stated and regular seasons for 
the purpose, and consider them as devoted to this 
sacred exercise. Select some subject, and think upon 
15 



170 STATED MEDITATION. 

it deeply, systematically, practically, and devoutly. 
System is a great assistance in every thing. We can 
never obtain clear views of any complex object without 
separately viewing the various parts of which it is 
composed. We cannot see the beautiful mechanism 
of a watch, nor understand the principles which keep 
it in motion, without taking it in pieces, and viewing 
the parts separately. So, in contemplating any great 
truth which contains many different propositions, if we 
look at them all at once, our ideas will be confused 
and imperfect ; but, if we separate them, and examine 
one at a time, our views will be clear and distinct. 

Our meditation must be practical, because every 
divine truth is calculated to make an impression upon 
the heart; and, if it fails of doing this, our labor is 
lost. Make, then, a direct personal application of the 
truth on which your thoughts are fixed. But our med- 
itations must also be devout. They must be mixed 
with prayer. As an example of what I mean, I refer 
you to the 119th Psalm. The Psalmist, in the midst 
of his meditations, continually lifts up his soul in 
prayer. His devout aspirations are breathed forth 
continually. And in proportion as you follow his 
example, will you succeed in this heavenly employ- 
ment. 

As for the subjects of meditation, the word of God 
furnishes an endless variety. You may, however, 
find advantage, in your seasons of fixed and solemn 
meditation, by fastening your mind on some particular 
portion of divine truth, and carrying it out in its va- 
rious relations and applications. In my little work 



SUBJECTS OF MEDITATION. 171 

entitled " The Closet," which has grown out of a 
sense of my own wants, I have selected and arranged 
a considerable variety of topics, from which you may 
find some assistance. These are, however, intended 
as mere suggestions, and are, therefore, both imperfect- 
ly stated and partially carried out. One great diffi- 
culty in this exercise is, always to be able to fix the 
mind on some portion of truth in such a manner as to 
secure variety, and to contemplate truth in its proper 
proportions. I have arranged these subjects in such a 
manner, that, if taken in course, they will lead to the 
contemplation of divine truth, with some reference to 
its proper proportions, although they do not completely 
cover the ground. But any particular topic can be 
selected, according to your circumstances or inclina- 
tion. Many of the subjects are divided under various 
heads ; and, in some cases, one or two heads may be 
found sufficient for one season of meditation. But no 
mere mechanical attention to the matter, as a task 
imposed upon yourself, will be of any avail. Your 
heart must be in it ; and then it will be an easy and 
delightful service. 



172 



CHAPTER XII. 



ON HEALTH. 



A healthy and vigorous state of the body is im 
portant to a high degree of usefulness. The services 
which God requires of us, as laborers in his vineyard, 
are such as to call for vigor of body and strength of 
mind. A feeble state of health, other things being 
equal, must be a hinderance in the divine life. True, 
the Lord may make use of it as a chastisement, and 
so overrule it for our spiritual growth. But, with an 
equal degree of faithfulness, the healthy person has a 
great advantage over the unhealthy and feeble, in the 
religious life. When the animal powers are pros- 
trated, the mind suffers with them ; and many of the 
supposed spiritual maladies, which afflict the people 
of God, probably arise from bodily infirmity. But 
especially do we need bodily health, in our endeavors 
to benefit others. Works of usefulness are generally 
attended with laborious effort, either^ of body or of 
mind, or both ; and frequently they require the sacri- 
fice of personal ease, and those comforts of life which 
are necessary to the invalid. It is true that some 
individuals have lived very devoted lives, and been 
eminently useful, with frail and sickly bodies. But 
this does not prove that, with the same degree of 



A SOUND BODY. 173 

faithfulness, and a sound body, they might not have 
made much higher attainments, and been much more 
useful. I think no one can read the memoirs of Bax- 
ter, Brainerd, Martyn, and Payson, without receiving 
the impression that, with the spirit which they possessed, 
in strong and vigorous bodies, they might have done 
much more good than they did, and perhaps arrived 
at a much higher degree of personal sanctification. 
During much of their lives, they were borne down and 
depressed by feeble health, and all but one of them 
died in the prime of life. But suppose them to have 
been as devoted as they were, with strong and vigor- 
ous constitutions, until they had arrived at the period 
of old age ; might they not have brought forth much 
more fruit ? Then God would have been so much the 
more glorified in them ; for Christ says, " Herein is 
my Father glorified, that ye hear much fruit.'''' 

Is it not our duty, then, to use all proper means for 
maintaining a sound, healthful, and vigorous bodily 
constitution ? True, life and health, as well as every 
other blessing, come from God ; but he does not 
bestow them without the intervention of second causes. 
He has made our animal nature subject to certain 
fixed laws ; and when even his own children violate 
these laws, he will work no miracle to preserve their 
health or save their lives. We have no right to act 
on the supposition that our lives are our own ; and 
that the injury we bring upon our bodies, by impru- 
dence and neglect, concerns nobody but ourselves. 
Our ladies, as well as our spirits, belong to God, by 
virtue of creation, preservation, redemption, and per- 
15* 



174 PHYSICAL LAWS. 

sonal consecration. We are, therefore, bound to use 
all lawful means for the preservation of life and 
health, that both may be prolonged for the glory of 
God and the benefit of our fellow-creatures. But, 
when I speak of the means to be used for the preser- 
vation of health, I do not intend that excessive atten- 
tion to remedies which leads so many people to resort 
to medicine upon every slight illness. But I mean the 
study of the laws or principles of our animal existence, 
and a diligent care to live according to those laws. 
In short, I mean living according to nature. Disease 
is the natural consequence of living contrary to na- 
ture ; and probably a large proportion of the sickness 
which prevails might be directly traced to the viola- 
tion of the great laws which govern our present mode 
of existence. 

Within the compass of a single chapter I cannot be 
very particular on this subject. But I would recom- 
mend to you to read approved writers on physiology, 
and endeavor to understand the principles upon which 
this truly wonderful machine is kept in motion. You 
will find the subject interesting. You will see the 
evidence of a mighty intellect in the construction of 
the human body. You will also be able to draw from 
it practical lessons to guide you in the most common 
concerns of life. T am the more earnest in this rec- 
ommendation, because I think you will discover that 
many of those habits and customs of society, which 
are peculiarly under the control of ladies, need re- 
forming. I am seriously ©f the opinion that the gen- 
eral health of society depends far more upon the la- 



RULES FOR HEALTH. 175 

dies than upon the physicians. The former direct the 
preparation of the daily supplies of food designed to 
sustain, refresh, and keep in motion the human 
system. The latter can only give prescriptions for 
regulating this delicate machinery, when, by misman- 
agement, it has got out of order. 

But, in advising you to read on physiology, I would 
caution you against taking up medical writers, con- 
taining the description of diseases and their symptoms, 
and, comparing these descriptions with your own feel- 
ings, to ascertain whether you have the symptoms of 
the diseases of which you are reading. Such a course 
would almost certainly work on your imagination, and 
make you hypochondriac, if not actually induce the 
diseases themselves. 

But, without further prologue, I will give a few- 
simple rules for the preservation of health, which, 
though incomplete, will be of great benefit, if faith- 
fully followed. From experience, study, and obser- 
vation, you will, no doubt, be able to add to them many 
improvements. 

I. Jlake attention to health a matter of conscience, 
as a religious duty. Pray for wisdom and self-denial, 
that you may be able to avoid whatever is injurious, and 
to persevere in the judicious use of such means as are 
necessary to promote sound health and energy of body. 

II. Maintain habitual cheerfulness and tranquillity 
of mind. Perhaps few persons are fully aware of the 
influence which this has upon the health of the body. 
The opinion has been advanced that the stomach is 
affected chicflv by the influence of the brain on the 



176 CONNECTION OF MIND AND BODY. 

nervous system. If this theory is correct, it adds very 
much to the importance of the suggestions under this 
head. If you are constitutionally inclined to melan- 
choly, endeavor to avoid it as a sin dishonoring to God 
and destructive of your own health and happiness. It 
is dishonoring to God, because it is calculated to give 
the world a gloomy and repulsive idea of religion. It 
is sinful, because it destroys confidence in God, and leads 
to repining. Melancholy differs entirely from sorrow 
for sin, sympathy for distress, and concern for the perish- 
ing. Godly sorrow is a melting exercise, which softens 
the heart, and brings it low before God ; while a sight 
of the cross of Christ, and a sense of pardoning love, 
bring a holy calm and heavenly peace over the soul. 
But despondency comes over us like the withering 
blasts of winter. It congeals the tender emotions of 
the heart, and casts an icy gloom over every object. It 
hides from our view every thing lovely. It makes us 
insensible to the mercies of God which he is daily 
lavishing upon us. It shuts up the soul to brood alone, 
over every thing dark and hideous. It is no less un- 
friendly to the exercise of holy affections, than levity 
of conversation and manners. Although often created 
by bodily infirmity, it reacts, and renders disease 
doubly ferocious. Yet it is so far under the control of 
the will, that grace will enable us to subdue it. There 
is a very intimate connection between the mind and 
body. The one acts upon the other. Depression of 
spirits enfeebles all the animal powers, and particularly 
disturbs digestion, thereby deranging the whole system. 
If, therefore, you ever feel a gloomy depression of 






BE REGULAR IN YOUR HABITS. 177 

spirits, try to bring your mind into a serene and grate- 
ful frame, by meditating on the mercies you enjoy, and 
exercising a cheerful submission to the will of God. 
Remember that God directs all your ways, and that 
you have just as much of every comfort and blessing 
as he sees fit to give you, and infinitely more than you 
deserve. Rise above yourself, and think of the infinite 
loveliness of the divine character. But, if this is not 
sufficient, walk out and view the works of nature, and 
try to forget yourself in contemplating the wisdom and 
glory of God, as manifest in them ; and the bodily ex- 
ercise will assist in driving away this disturber of your 
peace. Or seek the society of some Christian friend, 
who is not subject to depression of spirits, whose 
heavenly conversation may lead you to lose sight of 
yourself in the fulness and glory of God. But avoid, 
at such times, the society of those who, like yourself, 
are subject to depression, unless they have made so 
much progress in subduing this infirmity as to be able 
not only to sympathize with you, but to give you en- 
couragement. Sympathy alone will but increase the 
evil. Any violent emotion of the mind, or exercise of 
strong passions of any kind, is likewise exceedingly in- 
jurious to the health of the body. 

III. Be regular in all your habits. Ascertain, as 
nearly as you can, from your own feelings and expe- 
rience, how many hours of sleep you require. No 
general rule can be adopted on this subject. Some 
people need more sleep than others. The want of 
sleep, and excessive indulgence in it, alike operate to 
enervate both body and mind. Probably every con- 



178 EARLY RISING. 

stitution may be safely brought between five and eight 
hours. Of this you will judge, by making a fair trial. 
That period of sleep which renders both body and 
mind most energetic and vigorous should be adopted. 
Rev. John Wesley states that he was, in the early part 
of his life, in the habit of sleeping late in the morning ; 
but that he found himself wakeful and restless in the 
middfe of the night, and nervous all day. He com- 
menced rising earlier every morning, until he could 
sleep soundly all night, and found himself much improved 
in health. He went farther, and endeavored still more 
to diminish his sleep ; but the effect was to render him 
weak and nervous. He continued, through a long life, 
to rise at four, with improved health and spirits. But 
young persons require more sleep than those in ad- 
vanced life. If possible, take all your sleep in the 
night. Fix upon an hour for retiring and an hour for 
rising, and then conscientiously keep them. Let 
nothing but stern necessity tempt you to vary from 
them in a single instance ; for you may not be able in 
a week to recover from the effects of a single derange- 
ment of your regular habits. We are the creatures of' 
habit ; but if we would control our habits, instead of 
suffering them to control us, it would be greatly to our 
advantage. It is also, important that the hours of retir- 
ing and rising should be early. Upon the plan 
proposed, early retiring will be necessary to early 
rising, which is a matter of the first importance. 
Early rising promotes cheerfulness, invigorates the 
system, and in many other ways contributes to health. 
It also assists devotion, There is a solemn stillness 



EXERCISE. 179 

before the dawn of day, in a winter morning, peculiarly 
favorable to devotional feelings ; and nothing is better 
calculated to fill the mind with grateful and adoring 
views of the beneficence of the Creator, than the re- 
freshing sweetness of a summer morn. Whoever 
sleeps away this period, loses half the pleasures of 
existence. To sally forth and enjoy the calmness and 
serenity of such a season : to listen to the sweet 
warbling of the birds : to behold the sparkling dew- 
drops, and the gayety of the opening flowers, as all 
nature smiles at the approach of the rising sun ; to join 
the music of creation, in lifting up a song of softest, 
sweetest melody, in praise of their great Author, is no 
common luxury. 

TV. Spend at least two hours every day in active 
exercise in the open air. This time may be divided 
into such portions as you find most convenient. The 
proper seasons for exercise are, about an hour either 
before or after a meal. This you may do without re- 
gard to the weather, provided you observe the following 
precautions, when it is cold, damp, or wet: 1. Exert 
yourself sufficiently to keep moderately warm. 2. Do 
not stop on your way to get chilled. 3. On returning, 
change any garment that may be wet or damp, before 
sitting down. This course will not only keep up your 
regular habits, but produce a hardiness of constitution 
which will greatly increase your usefulness in life. It 
is a great mistake to suppose that exposure to a damp, 
vapory atmosphere is injurious to health. The danger 
lies in exposing yourself when the system is in a re- 
laxed state, as it is during rest after exercise, But, 



180 



EXPOSURE. 



while a general action is kept up by vigorous exercise, 
nature itself will resist the most unfriendly vapors of 
the atmosphere. There is a great and growing evil in 
the education of ladies of the middling and higher 
classes, at the present day. The tender and delicate 
manner in which they are bred enfeebles their consti- 
tutions, and greatly diminishes their usefulness in every 
station of life. Many of them are sickly, and few of 
them are able to endure the slightest hardships. To 
show that this is the fault of their education, we need 
only refer to the condition of those young women whose 
circumstances in life render it necessary for them to 
labor. In most cases, they possess hale and vigorous 
constitutions, and are even more capable of enduring 
hardships than most men of sedentary habits. There 
may be some exceptions to this remark ; but, in these 
cases, we know not what other causes have contributed 
to a contrary result. As a general fact, I think the 
remark will hold good ; though it is equally true that 
excessive labor and exposure, in the period of youth, 
often destroy the health. I do not see how the delicate 
training to which I have alluded can be reconciled with 
Christian principle. If we have devoted ourselves to 
the Lord, it is our duty not only to do all the good we 
can in the world, but to make ourselves capable of do- 
ing as much as possible. The man in the parable was 
condemned for not improving and increasing his 
talent. Any thing, then, which has a tendency to 
diminish our usefulness should be regarded as sin. 
Exposure to all kinds of weather has this advantage 
also, — it renders a person much less likely to take cold, 



EXERCISE. 181 

and, of course, less subject to sickness ; for a great pro- 
portion of diseases owe their origin to common colds. 

No part of a code of health is of more importance 
than exercise. Without it, every thing else will fail. 
And it is as necessary that it should be regular, every 
day, and at nearly the same hours every day, as it is 
that meals should be regular. We might as well omit 
eating for a day as to neglect exercise. The one is as 
necessary as the other to promote the regular opera- 
tions of the animal functions. 

But, when your situation will admit of it, I would 
advise you to take a portion of your exercise in those 
domestic employments which require vigorous exer- 
tion. If you open your windows, you will have the 
fresh air ; at the same time, you will enjoy the satis- 
faction of rendering your hours of relaxation useful. 

Every lady, whatever may be her situation in life, 
ought to have a practical knowledge of household 
affairs ; and no one will be any the less respected by 
those whose opinion is worth caring for, on account of 
employing her hands in any department of house- 
keeping. Nor will any young lady be more highly es- 
teemed for avoiding labors of this kind, especially if 
the labors and cares of her mother should in conse- 
quence be increased. 

V. Bathe frequently. About five-eighths of the 
food taken into the stomach passes off, by insensible 
perspiration, through the pores of the skin ; and with it 
is thrown off whatever impure matter is found in any 
part of the system. When this perspiration is obstruct- 
ed, general derangement succeeds. It is chiefly to 
16 ' 



182 



BATHING 



promote this, that exercise is required. But the mat- 
ter thrown off is of a very poisonous nature, and, if 
not removed, may be absorbed again into the system. 
It also collects upon the surface, and obstructs the reg- 
ular discharge from .the pores. Frequent ablution is, 
therefore, highly necessary. 

It is also essential to personal cleanliness. There is 
an odor in this insensible perspiration, which becomes 
offensive when the impurities collecting upon the sur- 
face of the skin are not frequently removed. The 
entire surface of the body should be washed every 
day ; and, if this is done, on rising in the morning, 
with cold water, and followed by brisk rubbing with 
a coarse towel, it will furnish an effectual safeguard 
against taking cold. This, however, should be omit- 
ted when there is any danger to be apprehended from 
the sudden application of cold, or serious consequences 
may follow. Warm water, with soap, should occa- 
sionally be used at. night, in order to remove all im- 
purities from the skin. 

VI. Pay attention to the quality and quantity of 
food taken into the stomach. Nothing more neces- 
sarily affects both the health of the body and the vigor 
of the intellect. It is from this that the blood is 
formed, and the continual waste of the system sup- 
plied. And through the blood it acts on the brain, 
which is supposed to be the seat of the intellect. Yet, 
notwithstanding this, those whose peculiar province it 
is to direct the preparation of our food, seldom inquire 
into the chemical effect any such preparation may 
have upon the stomach, and, through it, upon the whole 



EFFECTS OF DIET. 183 

system. Indeed, the business is generally left to per- 
sons entirely ignorant of chemistry and the principles 
which govern the human constitution. It is no won- 
der, then, that a large proportion of our culinary prep- 
arations are decidedly unfriendly to it. But, in relation 
to this matter, I cannot here be very particular. I 
will only give some general rules, by which you may 
discover the bounds of moderation, and what articles 
of food ought to be avoided. The sensible effects 
arising from food unsuitable to the state of the stomach 
are generally the following: disagreeable eructations, 
accompanied with risings of food ; uneasy or burning 
sensations of the stomach ; or acidity, with flatulence ; 
and these symptoms are often succeeded by headache, 
and vertigo, or dizziness. The effect of an excessive 
quantity of food is first felt by an uneasiness and op- 
pressive fulness of the stomach. These are succeeded 
by a general distention or fulness of the blood-vessels, 
particularly about the head, general lassitude, slug- 
gishness and dulness of intellect, with a great aversion 
to mental effort. These sensations are accompanied 
by a general uneasiness throughout the whole system, 
with more or less pain. It also seriously affects the 
temper. It makes people fretful, impatient, and peev- 
ish. The best disposition may be ruined by the im 
proper indulgence of the appetite. I have been par- 
ticular in describing these symptoms, because people 
are often subject to many uncomfortable sensations, for 
which they cannot account, but which might be traced 
to this source. A large share of cur unpleasant feel- 
ings probably arise cither from the improper quality or 



184 



EATING AND DRINKING. 



excessive quantity of the food taken into the stomach , 
and the bounds of moderation are more frequently 
exceeded by all classes of people than many imagine. 
But, for a more full examination of this subject, I must 
again refer you to the works of judicious writers on 
health, and the means of preserving it. This is a 
matter so intimately connected with the sphere of a 
lady's influence, that every female should give it a 
careful examination. 

Take care to observe those articles of food which 
you find injurious, and avoid them. Observe, also, as 
nearly as you can, the quantity which agrees with 
your stomach, and see that you never exceed it. 
Take no food between your regular meals. The 
stomach is employed from three to five hours in di- 
gesting a meal ; and if more food is taken during that 
time, it disturbs and impedes digestion, making it 
more laborious. And, after one meal is digested, the 
stomach needs rest before another is taken. In con- 
nection with these general hints, attention to the two 
following rules will generally be sufficient: — 

1. Avoid highly-seasoned food, fresh bread, heating 
condiments, and stimulating drinks. 

2. Select the simplest dishes, and make your meal 
of a single course. Mixed dishes are more likely to 
be injurious ; and a second course will almost certain- 
ly lead to excess. 

But do not give your attention so much to this sub- 
ject as to become splenetic. The imagination has a 
great influence upon animal feeling; and, if you are 
always watching the digestion of your food, you will 



GLOKIFYING GOD. 185 

be sure to find dyspeptic symptoms ; and, by humoring 
your stomach too much, you will weaken its capacity 
of accommodating itself to the kind of nutriment it 
receives. Having fixed your principles of regimen, 
adhere to them as rigidly as you can without inconve- 
nience to others. But, having done this, let your 
mind dwell as little as possible on the subject, and 
do not make it a matter of frequent conversation. 
Especially do not make trouble to the friends who en- 
tertain you, when away from home, by excessive par- 
ticularity. You may find some wholesome dish on 
the most luxurious table ; and, if the table is lean, you 
need not fear. 

As we are commanded, whether we eat or drink, or 
whatsoever we do, to do all to the glory of God, it 
may not be amiss to inquire how we may glorify God 
in eating and drinking. 1. We may eat for the pur- 
pose of strengthening our bodies, to enable us to en- 
gage in the active service of the Lord. 2. When we 
partake, in moderation, of the bounties of Providence, 
it is right that our animal appetites should be feasted 
with the delicious taste of the fruits of the earth. But 
we must see the glory of God in it. Here the benev- 
olence of his character shines forth in the wonderful 
provision which he has made for the gratification of 
our appetites. Hence we may argue the ineffable 
sweetness of the bread of life, — the food of the soul. 
This mortal body is but a tent pitched in the wilder- 
ness, for the residence of the soul during its pilgrim- 
age. If, then, God has opened the treasures of the 
animal and vegetable kingdoms to please the taste of 
16* 



186 TEMPERANCE. 

this meaner part, how much more abundant the pro- 
vision for feasting the soul with pure spiritual food, — 
with eternally-increasing knowledge of the divine 
character and perfections ! But we cannot so partake 
of those rich and hurtful dainties invented by man. 
The delight thus experienced is the glory of man, not 
of God. And the effect produced is the destruction 
of those delicate organs of taste, which he has pro- 
vided that we may discern the exquisite sweetness of 
the natural fruits of the earth. By the same means, 
also, we destroy our health, and unfit ourselves for his 
service. 3. But I suppose the apostle had in his mind 
chiefly the idea of acknowledging God when we par- 
take of his bounty, and of honoring him by doing 
every thing in obedience to his commands. Strict and 
intelligent regard to these points would generally direct 
us aright in the matter of eating and drinking. 

Do not, by any means, think this subject beneath 
your attention. The greatest and best of men have 
made it a matter of practical study. Those who have 
given us the brightest specimens of intellectual effort 
have been remarkable for rigorous attention to their 
diet. Among them may be mentioned Sir Isaac New- 
ton, John Locke, and President Edwards. Temper- 
ance is one of the fruits of the Spirit. It is, therefore, 
the duty of every Christian to know the bounds of 
moderation in all things, and to practise accordingly. 
But it may be necessary to throw in a caution here 
against excessive abstinence. There is a strong ten- 
dency, especially in the ardor of youth, to carry every 
thing to extremes. It is a dangerous experiment to 



TAKING MEDICINE. 187 

live so low as to enfeeble the animal powers. You 
may, from such imprudence, suffer through life ; or, 
if attacked with an acute disease when the system is 
very much reduced, there is no room for depletion, 
and recovery is extremely difficult. 

VII. As much as possible, avoid taking medicine. 
The practice of resorting to remedies for every un- 
pleasant feeling cannot be too strongly reprobated. 
Medicine should be regarded as a choice of two evils : 
it may throw off a violent attack of disease, and save 
life ; out it must inevitably, in a greater or less degree, 
impair the constitution. Medicine is unfriendly to the 
human system. Its very effect, which is to disturb the 
regular operation of the animal functions, proves this. 
But, when violent disease is seated upon any part, this 
may be necessary ; and the injury received from the 
medicine may not bear any comparison with the con- 
sequences which would follow if the disease were left 
to take its course. In such cases, the physician should 
be called immediately, as delay may be fatal. But 
the great secret lies in avoiding such attacks by a scru- 
pulous attention to the laws of nature. Such attacks 
may generally be traced either to violent colds, or the 
interruption of some of the regular functions of the 
body. The most important of these may, with proper 
attention, be brought almost entirely under the control 
of habit ; and all of them may generally be preserved 
in healthy action by prudence and care, and proper 
attention to diet and exercise. But careless and neg- 
ligent habits in these respects will ruin the most hardy 
constitution, and bring on a train of disorders equally 



188 CAUTION. 

detrimental to mind and body. But, in most cases ot 
moderate, protracted disease, a return to the regular 
system of living according to nature will gradually 
restore lost health ; or, in other words, a strict exam- 
ination will discover some violation of the principles 
of the human constitution as the cause of derange- 
ment ; and, by correcting this error, nature will grad- 
ually recover its lost energies, and restore soundness 
to the part affected. 

It is proper, however, to remark, in qualification of 
the foregoing observations, that we are in a world of 
death. Sin has deranged the course of nature, and 
the very elements have turned against us. The seeds 
of disease are often propagated by hereditary descent ; 
and the exciting causes thereof are floating on the 
breeze, and concealed in the food and drink which we 
take to nourish our bodies. It is not always possible, 
therefore, to trace the origin of a particular disease ; 
nor is it always our own fault when we are sick. But 
our wisdom is, as much as possible, by the care we 
take of ourselves, not to excite the latent diseases 
which lurk within us, and to avoid every thing which 
we know tends to their development. It is, there- 
fore, important that we study our own constitution. 
For this purpose, it may be of great benefit to consult 
a skilful physician, even in apparent health. 



189 



CHAPTER XIII. 

MENTAL CULTIVATION. READING. 

In the parable of the talents, our Lord teaches us 
that we shall be called to account for all the means of 
usefulness he has bestowed upon us, and that we are 
under obligation not only to employ our talents in his 
service, but to increase them as we have opportunity. 
Among these talents stand foremost the powers of 
mind which he has given us ; and therefore, if we 
neglect the proper cultivation of our intellectual fac- 
ulties, we shall come under the condemnation of the 
servant who hid his talent in the earth. But, w r hen I 
speak of the improvement of the mind, I do not mean 
reading merely, but such discipline as will call into 
exercise the intellectual powers, and enable us to em- 
ploy them in the investigation of the truth. This dis- 
cipline is a necessary preparation for profitable reading. 
It is a great mistake to suppose that mental ability is 
entirely original, or that only a few possess intellectual 
faculties capable of searching into the deep recesses 
of knowledge. It is true, some have talents of a su- 
perior order ; but none, except idiots, are incapable of 
improvement ; and many of the greatest minds have 
been formed upon a foundation which appeared, in the 
early stages of their education, to consist of little else 



190 OBJECT OF EDUCATION. 

than dulness and stupidity. The most crooked and 
unpromising twig may, by proper care and culture, 
become a great and beautiful tree. The proper ob- 
jects of education are, to give the ability of acquiring 
knowledge, and to prepare for usefulness. We are 
not to disregard ourselves ; and knowledge is an object 
of intrinsic value to us. God is glorified in us in pro- 
portion as we are filled with knowledge and spiritual 
understanding. But we are to love others as our- 
selves, and seek their good as our own. Although our 
heads may be filled with knowledge, yet, if we have 
not the capacity of employing it for practical purposes, 
it will be comparatively of little value. Many persons 
excuse themselves for neglecting to improve their 
minds, upon the ground that they are incapable of 
doing any thing great or brilliant. But this arises from 
a foolish pride. If we have but a single talent, we are 
equally under obligation to improve it in the service 
of our Master as if we had ten. And it was upon this 
principle that the servant was condemned to whom but 
one was given. 

The discipline of which I speak may be effected in 
many ways. But the method I shall propose is one 
that can be pursued without an instructor, while em- 
ployed most of the time in active pursuits. The 
course already recommended in relation to meditation 
and the study of the Scriptures, will be found a valu- 
able means of mental discipline. But other means 
should likewise be employed. I know of nothing 
which more effectually calls out the resources of the 
mind than writing. To a person unaccustomed to this 



WRITTEN EXERCISES. 191 

exercise it appears veiy difficult ; but a little practice 
will make it a pleasing and delightful employment. 
The mind is more deeply interested with its own dis- 
coveries or productions than it is with second-hand 
thoughts, communicated through the medium of the 
senses ; and all the intellectual faculties are strength- 
ened and improved by exertion. 

I would therefore advise you to pursue a regular 
plan of written exercises. This will be very easy, if 
you only learn to think methodically. Select chiefly 
practical subjects ; which your Sabbath school lessons, 
your subjects of meditation, and your daily study of 
the Scriptures, will furnish in great abundance. One 
reason why young persons find this exercise so difficult 
is, that they select abstract subjects, which have little 
to do with the common concerns of life. On this ac- 
count, it will be greatly to your advantage to choose 
some Scripture truth as the subject of your exercise. 
The Bible is a practical book, and we have a personal 
interest in every thing it contains. When you have 
selected your subject, carefully separate the different 
parts or propositions it contains, and arrange them 
under different heads. This you will find a great as- 
sistance in directing your thoughts. If you look at the 
whole subject at once, your ideas will be obscure, in- 
definite, and confused. But this d fficulty will be re- 
moved by a judicious division of its parts. Take time, 
as often as you can, to devote to this exercise ; and 
rein up your mind to it, with the determination that 
you will succeed. Do not indulge the absurd notion 
that you can write only when you feel like it. Your 



192 DISCIPLINE. 

object is to discipline the mind, and bring it under 
the control of the will ; but this you will never accom- 
plish, if you suffer your mind to be controlled by your 
feelings in the very act of discipline. Finish one di- 
vision of your subject every time you sit down to the 
exercise, until the whole is completed ; then lay it 
aside till you have finished another. After this, review, 
correct, and copy, the first one. The advantage of 
laying aside an exercise for some time before correct- 
ing it is, that you will be more likely to discover its 
defects than while your first thoughts are fresh in your 
mind. But never commence a subject, and leave it 
unfinished. If you do so, you will cherish a fickleness 
of mind which will unfit you for close study and pa- 
tient investigation. Finish what you begin, however 
difficult you may find it, or however unsatisfactory 
your performance may be when it is done. Scarce any 
habit is of more practical importance than persever- 
ance. Do not be discouraged, even if you should be 
able to bring forth but one idea under each division of 
your subject. You will improve with every exercise. 
And you will permit me to say, for your encourage- 
ment, that, the first attempt I made at writing, with all 
the study of which I was capable, I could not produce 
more than five or six lines. Carefully preserve all 
your manuscripts. By referring to them occasionally, 
you will discover your progress in improvement. In 
these exercises, you can make use of the knowledge 
you acquire in reading, whenever it applies to your 
subject. You will find advantage, if you have a 
friend who is willing to take the trouble of criticising 



WRITING. 193 

your performances. But do not be discouraged, if the 
criticisms should make them appear mean in your own 
eyes ; neither be displeased with your friend's severity. 
It will do you good ; and, if you persevere, you will 
always be thankful for the advantage of having your 
defects pointed out. When you have practised so as 
to have acquired considerable facility of expression, it 
will be a stimulus to effort, occasionally, to send a 
piece to some periodical for publication. And, if you 
find your writings acceptable, it will increase your 
means of usefulness. In my early attempts at writing, 
I had no instruction, and no one to aid or encourage 
me ; but, from the moment my first piece appeared in 
print, I felt a stimulus, leading me to exertion which I 
should never have made without it. — But, in every 
thing, remember your dependence upon God, and seek 
the direction of his Holy Spirit ; and carefully guard 
against being elated with success, or puffed up with 
the idea that you possess extraordinary talents. Such 
a notion will only subject you to mortification when 
you discover your mistake. But, should it be true, 
it would be no ground of pride ; for you have nothing 
but what you have received from God. What can 
be more contemptible than being proud of our tal- 
ents? It is like a beggar being puffed up with the 
idea that he is rich, because some one has given him 
a few coppers. 

Reading is likewise an important means of intel- 
lectual improvement. But you should never engage 
in reading for mere amusement or mental excitement ; 
but have always in view the acquisition of knowledge 
17 



194 NOVEL READING. 

and the improvement of your mind. And, when you 
read, do not make your mind a mere reservoir, to 
hold the waters that are poured into it ; but, when you 
read the thoughts which others have penned, think 
them over, and make them your own, if they are good, 
or mark their defects, and reject them, if they are 
bad. And, when you read history or intelligence^ 
let it always be accompanied with reflections of your 
own. 

But the first thing which claims attention is the 
kind of looks to he read. It would hardly seem 
necessary to caution the class of persons I am ad- 
dressing against the reading of pernicious books - r 
because serious piety generates a chastened taste, 
which turns away from whatever contravenes its spirit. 
Yet, since the question as to what kinds of reading are 
pernicious is by no means settled in the Christian 
community, and as the " last new novel " finds a 
place on the centre-tables of many professedly reli- 
gious people, I have thought it might be useful, in this 
place, to enter into a discussion of the tendencies of 
this kind of reading. I shall not stop to define the 
terms novels and romances, because their popular ac- 
ceptation is sufficiently definite for my purpose. Nor 
is it necessary to inquire whether there may not be 
exceptions to the charges preferred against them ; 
because the objections lie against the general char- 
acter of a whole class of writings, and grow naturally 
out of this general character. It would be strange, 
indeed, if there, were no gems of intellect, no fine 
sentiments, in the deluge of productions emanating 



NOVEL READING. 195 

from the exuberant imaginations of novel writers ; but 
to attempt to separate the precious from the vile, would 
be like diving into a common sewer to hunt for pearls. 
" A judicious historian," says Mr. Hall,* " has said, 
respecting the fictitious works of the last century, — 
and those of the present are no improvement upon 
them, — that, if we should divide them into a thousand 
parts, five hundred of these parts must be at once 
condemned as so contemptibly frivolous as to render 
the perusal of them a most criminal waste of time. 
Four hundred and ninety-nine of the remaining jive 
hundred parts he pronounces positively corrupting in 
their influence. He describes them as full of repre- 
sentations which can have no other tendency than to 
mislead, corrupt, and destroy, those who habitually 
peruse them, and especially those who give them a 
favorable reception. There remains, then, but the 
thousandth part, in defence of which any thing can be 
said. Even for these it is impossible to claim any 
higher character than that of 'innocent and amusing 
compositions.' This merit, small as it is, is greater 
than can be conceded. All works are not innocent 
which may be exempt from the charge of dissemina- 
ting irreligion and licentiousness. If they convey false 
impressions of life, excite a distaste for its duties, and 
divert the mind from real scenes to images of its own 
creation, they are decidedly pernicious. This, to a 
greater or less extent, is the effect of all novels. 

* Rev. S. R. Hall, late principal of the Andover Seminary 
for Teachers. I quote from his " Lectures to Parents." 






196 NOVEL READING. 

Every habitual reader of them knows it to be the 
fact." 

But, without further preliminary remarks, I proceed 
to specify some of the objections to novel reading ; 
and, in doing so, I shall endeavor to establish my 
positions by the testimony of competent witnesses. 

1. First, then, I remark, that novel reading pro- 
duces an undue development of the imagination. That 
profound thinker, the author of the " Natural History 
of Enthusiasm," * &c, in " his invaluable treatise on 
" Home Education," remarks, that " The imagination 
and the imaginative sentiments are the very last to be 
developed, where nature takes her own course. It is 
the rich-colored chrysanthenum f of the intellectual 
parterre. So late in their appearance are the genuine 
imaginative emotions, and so nearly do they bear 
upon the confines of personal or adult mental culture, 
that, except in regard to certain commencements and 
preparations, the subject might altogether have been 
excluded, as not belonging to home education." An 
American medical writer, in a treatise on the influ- 
ence of mental cultivation upon health, says, the 
nervous system, being connected with the brain, is 
early developed, and becomes the predominating sys- 
tem in youth ; which predominance is necessary during 
the periods devoted to the increase of the body ; but 
this great and early development very much increases 
the liability to disease. He therefore concludes that, 

* Mr. Isaac Taylor. 

t A flower that blooms late in the season. 



NOVEL READING. 197 

during this period, strong excitement of the feelings is 
in danger of producing such a preponderance of the 
nervous system as to make it always easily excited, 
and disposed to sympathize with disorder in any part 
of the body ; thus generating a predisposition to hypo- 
chondriasis and numerous afflicting nervous diseases. 
" Mental excitement," he says, " increases the flow of 
the blood to the head, and augments the size and 
power of the brain, just as the exercise of the limbs 
increases and strengthens the muscles of the limbs 
exercised." And Dr. James Jackson says, " Extra 
development and sensibility of the brain cannot take 
place but at the expense of some function or structure 
in the animal or organic system. When, therefore, 
an undue share of the vital energy of an individual is 
directed to a particular organ, a proportionate subduc- 
tion is made from some other." 

Any sort of light reading is supposed to be less 
injurious to health than close study. But, if these 
principles are correct, works of fiction, which strongly 
excite the imagination and feelings, must be much 
more injurious than study, and, in the period of youth, 
highly dangerous. As the predominance of the ner- 
vous system is necessary during the growth of the 
body, the opinion of Mr. Taylor, as to the late devel- 
opment of the imagination, agrees with the analogy of 
nature ; for it is the imagination which acts most 
directly on the nervous system ; and we should nat- 
urally conclude that the wisdom of the Creator would 
delay its development during the predominance of the 
nervous system. What, then, must be the physical 
17* 



198 NOVEL HEADING. 

effects of strong stimulants applied to the imaginative 
powers of girls in their teens ? for this is generally the 
period when the taste for novels is acquired, and when 
their deleterious influence, in the permanent deteriora- 
tion of character, is most severely felt. The danger 
is very great, at this critical period, as to the health of 
females, either that fatal diseases will be induced, or 
that such a permanent preponderance of the nervous 
system will be created, as greatly to enfeeble the 
constitution, and destroy all balance of character. 
Just such injurious excitement is furnished by novel 
reading ; and we need not go far to find examples of 
just such ruinous effects. " That excessive pre- 
dominance of feeling and imagination," says Mr. 
Hall, for which the infidel Rousseau was noted, is 
thought to have been chiefly owing to such a cause. 
Nearly his whole time, till eight years of age, was 
spent in listening to romances, read to him by his 
father." 

The effects of this kind of reading upon girls, in the 
premature and disproportionate development of the 
imagination, is thus described by Hannah More, whose 
extensive acquaintance with fashionable society will 
give due weight to her opinions on such a subject: 
"Frivolous reading will produce its correspondent 
effect in much less time than books of solid instruction ; 
the imagination being liable to be wrought upon, and 
the feelings to be set a-going, much faster than the 
understanding can be opened and the judgment en- 
lightened. A talent for conversation should be the 
result, of instruction — not its precursor : it is a golden 



NOVEL READING. 199 

fruit, when suffered to ripen gradually in the tree of 
knowledge ; but, if forced in the hot-bed of a circula- 
ting library, it will turn out worthless and vapid, in 
proportion as it was artificial and premature. Girls 
who have been accustomed to devour a multitude of 
frivolous books, will converse and write with a far 
greater appearance of skill, as to style and sentiment, 
at twelve or fourteen years old, than those of a more 
advanced age, who are under the discipline of severe 
studies ; but the former, having early attained to that 
low standard which had been held out to them, be- 
come stationary ; while the latter, quietly progressive, 
are passing through just gradations, to a higher strain 
of mind ; and those who early begin with talking and 
writing like women, commonly end with thinking and 
acting like children." 

The following remarks of the same writer apply, 
with equal force, after the period of youth is passed. 
Speaking of the education of females, she says, 
" Though their imagination is already too lively, and 
their judgment naturally incorrect, in educating them 
we g;o on to stimulate the imagination, while we nefr- 
lect the regulation of the judgment. They already 
want ballast, and we make their education consist in 
continually crowding more sail than they can carry. 
Their intellectual powers being so little strengthened 
by exercise, makes every little petty business appear 
a hardship to them ; whereas serious study would be 
useful, were it only that it leads the mind to the habit 
of conquering difficulties. But it is peculiarly hard to 
turn at once from the indolent repose of light reading, 



200 



NOVEL READING. 



— from the concern of mere animal life, the objects 
of sense, or the frivolousness of female chit-chat, — it 
is peculiarly hard, I say, to a mind so softened, to 
rescue itself from the dominion of self-indulgence, to 
resume its powers, to call home its scattered strength, 
to shut out every foreign intrusion, to force back a 
sprig so unnaturally bent, and to devote itself to re- 
ligious reading, to active business, to sober reflection, 
to self-examination : whereas, to an intellect accus- 
tomed to think at all, the difficulty of thinking serious- 
ly is obviously lessened." 

2. Novel reading produces a morbid appetite for 
excitement. The object of the novelist generally is, to 
produce the highest possible degree of excitement, 
both of the mind and the passions. The effect is very 
similar to that of intoxicating liquors on the body ; 
hence the confirmed novel reader becomes a kind of 
literary inebriate, to whom the things of entity have 
no attractions, and whose thirst cannot be slaked even 
with the water of life. And as intoxication enfeebles 
the body and engenders indolent habits, so this un- 
natural stimulus enfeebles the intellectual powers, 
induces mental indolence, and unfits the mind for 
vigorous effort. Nothing less stimulating than its 
accustomed aliment can rouse such a mind to action, 
or call forth its energies ; and then, being under the 
influence of mental intoxication, which dethrones rea- 
son and destroys the power of self-control, they are 
always misdirected. 

3. Novel reading promotes a sickly sensibility. A 
medical writer, speaking of the too powerful excite- 



NOVEL READING. 201 

ment of the female mind, says, " In them the nervous 
system naturally predominates. They are endowed 
with quicker sensibility, and far more active imagi- 
nation, than men. Their emotions are more intense, 
and their senses alive to more delicate impressions. 
They therefore require great attention, lest this exqui- 
site sensibility, which, when properly and naturally de- 
veloped, constitutes the greatest excellence of woman, 
should either become excessive by too strong ex- 
citement, or suppressed by ' misdirected education." 
Novel reading produces just the kind of excitement 
calculated to develop this excessive and diseased 
sensibility ; and the effect is, to fill the mind with 
imaginary fears, and produce excessive alarm and 
agitation at the prospect of danger, the sight of dis- 
tress, or the presence of unpleasant objects ; while no 
place is found for the exercise of genuine sympathy 
for real objects of compassion. That sensibility which 
weeps over imaginary woes of imaginary beings calls 
forth but imaginary sympathy. It is too refined to be 
excited by the vulgar objects of compassion presented 
in real life, or too excitable to be of any avail in the 
relief of real distress. It may faint at the sight of 
blood, but it will shrink back from binding up the 
wound. If you wish to become weak-headed, ner- 
vous, and good for nothing, read novels. I have seen 
an account of a young lady who had become so 
nervous and excitable, in consequence of reading 
novels, that her head would be turned by the least 
appearance of clanger, real or imaginary. As she 
was riding in a carriage over a bridge, in company 



202 NOVEL READING. 

with her mother and sister, she became frightened at 
some fancied danger, caught hold of the reins, and 
backed the carriage off the bridge, down a precipice, 
dashing them to pieces. 

This excessive sensibility renders its possessor ex- 
quisitely alive to all those influences which are un- 
friendly to human happiness, while it diminishes the 
power of endurance. Extreme sensibility, especially 
in a female, is a great misfortune, rendering the ills 
of life insupportable. Great care should therefore be 
taken, that, while genuine sensibility is cherished, its 
extremes should be avoided, and the mind fortified by 
strengthening the higher powers. On this subject, 
Mrs. More has the following sensible remarks : " Se- 
rious study serves to harden the mind for more trying 
conflicts ; it lifts the reader from sensation to intellect ; 
it abstracts her from the world and its vanities ; it fixes 
a wandering spirit, and fortifies a weak one ; it di- 
vorces her from matter ; it corrects that spirit of 
trifling which she naturally contracts from the frivo- 
lous turn of female conversation, and the petty nature 
of female employments ; it concentrates her attention, 
assists her in a habit of excluding trivial thoughts, and 
thus even helps to qualify her for religious pursuits. 
Yes, — I repeat it, — there is to woman a Christian use 
to be made of sober studies ; while books of an opposite 
cast, however unexceptionable they may be sometimes 
found in point of expression, however free from evil in 
its more gross and palpable shapes, yet, from their 
very nature and constitution, they excite a spirit of 
relaxation, by exhibiting scenes and suggesting ideas 



NOVEL READING. 203 

which soften the mind and set the fancy at work ; they 
take off wholesome restraints, diminish sober-minded- 
ness, and, at best, feed habits of improper indulgence, 
and nourish a vain and visionary indolence, which lays 
the mind open to error and the heart to seduction." 

4. Novel reading gives erroneous views of life. 
The testimony of Fenelon, on this point, is valuable, 
as showing that the influence of novels, a hundred 
years ago, in another country, was the same as it now 
is among us. He says, " Uninstrueted and ignorant 
girls are always possessed of an erratic imagination. 
For want of solid nourishment, all the ardor of their 
curiosity is directed toward vain and dangerous objects. 
Those who are not without talent often devote them- 
selves entirely to the perusal of books which tend to 
cherish their vanity ; they have a passionate fondness 
for novels, plays, narratives of romantic adventures, 
in which licentious love occupies a prominent place ; 
in fine, by habituating themselves to the high-flown 
language of the heroes of romance, their heads are 
filled with visionary notions. In this way, they even 
render themselves unfit for society ; for all these fine 
sentiments, these adventures which the author of the 
romance has invented to gratify the imagination, have 
no connection with the true motives that excite to 
action and control the interests of society, or with the 
disappointments invariably attendant on human affairs. 
A poor girl, full of the tender and the marvellous, 
which have charmed her in the perusal of such works, 
is astonished not to find in the world real characters 
resembling these heroes : she would wish to live like 






204 HOVEL READING. 

those imaginary princesses, who, in the fictions of 
romance, are always charming, always adored, always 
placed beyond the reach of necessary duties. What 
must be her disgust when compelled to descend from 
these flights of fancy to the humble details of domes- 
tic life!" 

But the following testimony of Goldsmith is, if 
possible, still more valuable, as the writer's wisdom, 
like Solomon's, is experimental, he having written one 
of the least exceptionable novels in the English lan- 
guage. " Above all things," he says, in a letter to his 
brother, " never let your son touch a romance or a 
novel. These paint beauty in colors more charming 
than nature, and describe happiness that man never 
tastes. How delusive, how destructive, are those 
pictures of consummate bliss ! They teach the young 
mind to sigh after beauty and happiness which never 
existed ; to despise the little good which Fortune has 
mixed in our cup, by expecting more than she ever 
gave ; and, in general, — take the word of a man who 
has studied human nature more by experience than 
precept, — take my word for it, I say, that such books 
teach us very little of the world." 

5. Novel reading strengthens the passions, weakens 
the virtues, and diminishes the poiver of self-control. 
Multitudes may date their ruin from the commence- 
ment of this kind of reading ; and many more, who 
have been rescued from the snare, will regret, to the 
end of their days, its influence in the early formation 
of their character. The novel writer, having no 
higher object in view than to amuse the reader, and 



NOVEL READING. 205 

being deficient in moral principle, appeals to the 
imagination and the passions, as the readiest way of 
access to the heart. A love affair, of some sort, is 
indispensable to this species of writing. Indeed, both 
novel writers and novel readers seem to he worship- 
pers at the shrine of an imaginary sentiment, denom- 
inated love; but which, if traced to its source, would 
be found to have a much more questionable origin 
than the sentiment which leads to conjugal union. 
To a very great extent, these works unite in the same 
person some of the noblest traits of character with 
secret or open immorality ; thus clothing vice in a 
garb of loveliness, and insensibly undermining virtuous 
principle. Yet, in many of them, the subtle poison is 
so diffused as not to be seen by its victims till it is too 
late to apply a remedy. To substantiate this charge, 
I shall produce the authority of one whose literary 
character and position in society gave her the most 
ample opportunity of judging correctly. Though the 
principal drift of the following remarks of Mrs. Han- 
nah More is directed against a particular class of these 
writings, yet, from the commencement, it will be seen 
that she meant to apply them indiscriminately to 
novels and romances of every description, at least in 
their ultimate tendencies. It may be true that, in 
regard to some of them, the picture is highly wrought ; 
yet the more covert and insidious the poison, the 
greater is the danger. If there are any, of the whole 
tribe of novels and romances, which are not obnoxious 
to these charges, they all fall under those already 
enumerated ; and they will all be found tending to- 
18 



206 NOVEL LEADING. 

wards the imminent dangers here portrayed ; for the 
appetite, once created, will demand still stronger and 
stronger stimulus, till it has tasted the whole. It may, 
however, be safely asserted that no work of imagina- 
tion, the incidents of which are interwoven with a love 
affair, can be wholly free from these dangers. 

" Novels," says Mrs. More, " which chiefly used to 
be dangerous in one respect, are now become mis- 
chievous in a thousand. They are continually shift- 
ing their ground, and enlarging their sphere, and are 
daily becoming vehicles of wider mischief. Some- 
times they concentrate their force, and are at once 
employed to diffuse destructive politics, deplorable 
profligacy, and impudent infidelity. Rousseau was 
the first popular dispenser of this complicated drug, 
in which the deleterious infusion was strong, and the 
effect proportionably fatal ; for he docs not attempt to 
seduce the affections but through the medium of the 
principles. He does not paint an innocent woman 
ruined, repenting, and restored ; but, with a far more 
mischievous refinement, he annihilates the^ value of 
chastity, and, with pernicious subtlety, attempts to 
make his heroine almost more amiable without it. He 
exhibits a virtuous woman, the victim, not of tempta- 
tion, but of reason ; not of vice, but of sentiment ; 
not of passion, but of conviction ; and strikes at the 
very root of honor, by elevating a crime into a prin- 
ciple. With a metaphysical sophistry the most plau- 
sible, he debauches the heart of woman by cherishing 
her vanity, in the erection of a system of male virtues, 
to which, with a lofty dereliction of those that are her 



NOVEL READING. 207 

more peculiar and characteristic praise, he tempts her 
to aspire ; powerfully insinuating that to this splendid 
system chastity does not belong ; thus corrupting the 
judgment, and bewildering the understanding, as the 
most effectual way to inflame the imagination and de- 
prave the heart. 

"The rare mischief of this author consists in his 
power of seducing, by falsehood, those who love truth, 
but whose minds are still wavering, and whose prin- 
ciples are not yet formed. He allures the warm- 
hearted to embrace vice, not because they prefer 
vice, but because he gives to vice so natural an air 
of virtue ; and ardent and enthusiastic youth, too con- 
fidently trusting in their integrity and in their teacher, 
will be undone, while they fancy they are indulging 
in the noblest feelings of their nature. Many authors 
will more infallibly complete the ruin of the loose and 
ill-disposed ; but perhaps there never was a net of 
such exquisite art, and inextricable workmanship, 
spread to entangle innocence, and ensnare inexperi- 
ence, as the writings of Rousseau ; and, unhappily, the 
victim does not even struggle in the toils, because part 
of the delusion consists in imagining that he is set at 
liberty. 

" Some of our recent popular publications have 
adopted and enlarged all the mischiefs of this school ; 
and the principal evil arising from them is, that the 
virtues they exhibit are almost more dangerous than 
the vices. The chief materials out of which these 
delusive systems are framed, are characters who prac- 
tise superfluous acts of generosity, while they are 



208 



NOVEL READING 



trampling on obvious and commanded duties ; who 
combine inflated sentiments of honor with actions the 
most flagitious ; a high tone of self-confidence with a 
perpetual neglect of self-denial ; pathetic apostrophes 
to the passions, but no attempt to resist them. They 
teach that chastity is only individual attachment ; that 
no duty exists which is not prompted by feeling ; that 
impulse is the main spring of virtuous actions, while 
laws and religion are only unjust restraints ; the former 
imposed by arbitrary men, the latter by the absurd 
prejudices of timorous and unenlightened conscience. 
Alas ! they do not know that the best creature of im- 
pulse that ever lived is but a wayward, unfixed, un- 
principled being ; that the best natural man requires a 
curb, and needs that balance to the affections which 
Christianity alone can furnish, and without which be- 
nevolent propensities are no security to virtue. And 
perhaps it is not too much to say, in spite of the mo- 
nopoly of benevolence to which the mere philosopher 
lays claim, that the human duties of the second table 
have never once been well performed by any of the 
rejectors of that previous portion of the decalogue 
which enjoins duty to God. 

" In some of the most splendid of these characters, 
compassion is erected into the throne of justice, and 
justice degraded into the rank of plebeian virtues. It 
is considered as a noble exemplification of sentiment 
that creditors should be defrauded, while the money 
due to them is lavished, in dazzling acts of charity, to 
some object that affects the senses ; which paroxysms 
of charitv are made the sponge of every sin, and the 



NOVEL READING. 209 

substitute of every virtue ; the whole indirectly tending 
to intimate how very benevolent people are who are not 
Christians. From many of these compositions, in- 
deed, Christianity is systematically, and always virtu- 
ally, excluded ; for the law and the prophets, and the 
gospel, can make no part of a scheme in which this 
world is looked upon as all in all ; in which want and 
misery are considered as evils arising solely from the 
defects of human governments, and not as making part 
of the dispensations of God ; in which poverty is rep- 
resented as merely a political evil, and the restraints 
which tend to keep the poor honest are painted as the 
most flagrant injustice. The gospel can make no part 
of a system in which the absurd idea of perfectibility 
is considered as applicable to fallen creatures ; in 
which the chimerical project of consummate earthly 
happiness (founded on the mad pretence of loving the 
poor better than God loves them) would defeat the 
divine plan, which meant this world for a scene of 
discipline, not of remuneration. 

" But the part of the system most fatal to that class 
whom I am addressing is, that, even in those works 
which do not go all the length of treating marriage as 
an unjust infringement on liberty, and a tyrannical 
deduction from general happiness, yet it commonly 
happens that the hero or heroine, who has practically 
violated the letter of the seventh commandment, and 
continues to live in the allowed violation of its spirit, 
is painted as so amiable and so benevolent, so tender, 
or so brave, and the temptation is represented as so 
irresistible, (for all these philosophers are fatalists,) 
18* 



210 NOVEL READING. 

the predominant and cherished sin is so filtered and 
defecated of its pollutions, and is so sheltered, and 
surrounded, and relieved, with shining qualities, that 
the innocent and impressible young reader is brought 
to lose all horror of the awful crime in question, in the 
■complacency she feels for the engaging virtues of the 
criminal." 

The following remarks of the same writer are 
worthy of special attention, at a time when the country 
is deluged with foreign romances, and every steam- 
ship that arrives is freighted with new productions from 
the prolific pens of English novel writers, which, by 
another steam process, are multiplied, and sent out, 
not like the " leaves of the tree which were for the 
healing of the nations," but, like the fabled Bolwn 
Upas, spreading moral death over the land : — 

" Let not those to whom these pages are addressed 
deceive themselves by supposing this to be a fable ; 
and let them inquire most seriously whether I speak 
the truth in asserting that the attacks of infidelity 
in Great Britain are at this moment principally di- 
rected against the female breast. Conscious of the 
influence of women in civil society, — conscious of the 
effect which female infidelity produced in France, — 
they attribute the ill success of their attempts in this 
country to their having been hitherto chiefly addressed 
to the male sex. The}^ are now sedulously laboring 
to destroy the religious principles of women, and in 
too many instances have fatally succeeded. For this 
purpose, novels and romances have been made the 
vehicles of vice and infidelitv." 



NOVEL READING. 211 

6. Novel reading is a great waste of time. Few- 
will pretend that they read novels with any higher end 
in view than mere amusement; while, by the strong 
excitement they produce, they impose a heavier tax on 
both mind and body than any other species of mental 
effort. If any thing valuable is to be derived from 
them, it may be obtained with far less expense of time, 
and with safety to the morals, from other sources. Xo 
Christian, who feels the obligation of " redeeming the 
time because the days are evil," will fail to feel the 
force of this remark. We have no more right to 
squander our time and waste our energies in frivo- 
lous pursuits, than we have to waste our money in 
extravagant expenditures. We are as much the stew- 
ards of God in respect to the one as the other. 

7. Novel reading is a great hinderance to serious 
piety. Such is the mental intoxication produced by it, 
that we might as well attempt to reach the conscience 
of the inebriate with the truths of God's word, as that 
of the novel reader ; and the heart that can be feasted 
on such dainties cannot have sufficient relish for the 
" sincere milk of the word " to " grow thereby." The 
following testimony bears intrinsic evidence that the 
writer speaks from experimental knowledge. Mr. Hall 
says, " The fictions of a disordered fancy annihilate, 
as it were, the realities of the future world, as well as 
of the present. They place men, just so far as they 
produce their legitimate influence, in the midst of ideal 
scenes, as remote from the existence which is to be 
as from that which is. There are objects of idolatry 
in the land of shadows, which may as effectually ex- 



212 NOVEL READING. 

elude the soul from heaven as the riches of the miser, 
or the pleasures of the sensualist. It is truly melan- 
choly to think that any should be led by the actual 
concerns of time to neglect the interests of eternity. 
How much greater folly, then, to be diverted from so 
momentous an affair by mere phantoms of the imagi- 
nation ! That the productions of the novelist have 
precisely the tendency which I am attributing to them, 
cannot be denied. I make my appeal with confidence 
to those who have for a time indulged in such reading, 
but at length awakened from the spell of the enchant- 
ress. Say, did not you find your interest in religion 
diminish exactly in proportion as your attachment to 
works of fiction increased ? Were not the hours 
which you devoted to them your hours of greatest 
stupidity in regard to your souls ? Was not the Bible 
then a tedious and neglected book to you ? Did you 
not shun the praying circle, and your closets, and the 
society of devout Christians ? Were not your thoughts 
unfixed and wandering in the sanctuary ? Could you 
relish, as delightfully as at other times, the sacred em- 
ployments of the Sabbath ? There will be, I am con- 
fident, but one answer to these questions. The 
experience of thousands will bear witness that the 
conscience never slumbers so profoundly as over the 
pages of the novelist. The mind is then insensible 
alike to the hopes and the fears of eternity. The ear 
is so full of other sounds, that God is unheard, though 
he speak. He may even whet his sword of ven- 
geance, but the fascinated victim sees not its terrible 
gleam." 



RELIGIOUS NOVELS. 213 

If such is the effect of novel reading, how can one, 
who has solemnly devoted himself to the service of 
God, spend the precious moments, given him here for 
discipline and preparation for a higher and nobler 
sphere, in thus counteracting the gracious designs of God 
towards his soul ? How dangerous thus to parley with 
temptation ! What an example to set before impeni- 
tent friends, which, if they follow it, will place an 
almost insurmountable obstacle in the way of their con- 
version ! How ungrateful to Him who " died for all, 
that they which live should not henceforth live unto 
themselves, but unto Him which died for them and rose 
again ! " 

8. Before leaving this subject, a class of works 
denominated religious novels claim some attention. 
They may, perhaps, find more friends among religious 
people than common romances, because they profess 
to recommend religion. But, though they may be free 
from every thing gross and directly tending to irreligion 
or licentiousness, yet it is believed that the same 
general objections lie against them as against all others. 
All that has been said of the influence on the imagina- 
tion and sensibility, of morbid excitement, and of 
erroneous views of life, lies equally against religious 
novels ; and, besides these, there is another objection, 
of sufficient weight to counterbalance all that may be 
said of their unexceptionable morals. It is, that they 
give false views of religion. Mrs. More, in a note 
appended to her description of popular novels, says, 
" It is to be lamented that some, even of those more 
virtuous novel writers, who intend to espouse the cause 



214 RELIGIOUS NOVELS. 

of religion, yet exhibit false views of it. I have lately 
seen a work of some merit in this way, which was 
meritoriously designed to expose the impieties of the 
new philosophy. But the writer betrayed his own im- 
perfect knowledge of the Christianity he was defending, 
by making his hero, whom he proposed as a pattern, 
fight a duel ! " 

On the same subject, Mr. Hall observes, " I would 
not except from these remarks those productions 
which, by a strange misnomer, are called religious 
novels. They have, in some instances, no doubt, been 
written by men of piety, and from good motives. 
Such persons have, however, it is but too manifest, in 
this case, misjudged, and done serious injury to the 
cause which they meant to advance. The objection 
which is so strong against other works of fiction, lies - 
with equal weight against them. The views of life 
which the former give are not more erroneous than 
the representations of religion contained in the latter. 
Incalculable evil may be the consequence of this. 
The effect of turning from those images of Christian 
perfection, which the religious novel presents, to the 
mixed characters which even good men exhibit, must 
be either petulant censoriousness or distrust of all pre- 
tensions to piety. This is not all. Apply the test 
which should always determine your estimate of books. 
Do romances of this class increase your attachment to 
the Bible ? Are you able, at any moment, to lay them 
aside, and resume the sacred volume with undiminished 
interest ? Do they prepare your minds for more 
delightful communion with God? Do they dispose 



LIGHT READING. 215 

you to more frequent acts of sympathy and benevo- 
lence ? If any have, even in a slight degree, experi- 
enced such effects, they are examples of an exception 
to the general law. The testimony on this subject 
bears with overwhelming preponderance the other 
way. All, except those who are fascinated to delusion, 
know that the mind may be full of the excitement 
which a religious novel awakens, while it is enmity 
itself against God. The danger that those who feel 
such emotion may substitute it for the subduing power 
of the gospel, is one which those only will think trifling 
who know little respecting the deceitfulness of the 
human heart." 

But I would not advise you to read any books, 
merely because you can obtain no other, nor because 
there is nothing bad in them. There are many books 
which contain nothing particularly objectionable, which, 
nevertheless, are not the best that can be obtained. 
There are so many books, at the present day, that 
there is no necessity for wasting precious time upon 
crude, ill-digested, or unprofitable works. There is 
such a thing, also, as reading too much. The mind 
may be filled with ideas and facts which it cannot 
digest. You may likewise read in such a miscellane- 
ous, desultory manner, as to derive little benefit from 
it. A house may contain abundance of rich furniture, 
yet, if it is all stowed away in the lumber-room, it will 
be of little use. The mind and character may also 
receive great injury from an undue proportion of such 
light reading as is useful in its place, but injurious 
when indulged to excess. The following remarks of 



216 LIGHT READING. 

Mrs. More deserve serious attention, in this connection : 
"I venture to remark, that real knowledge and real 
piety, though they may have gained in many instances, 
have suffered in others, from that profusion of little, 
amusing, sentimental books, with which the youthful 
library overflows. Abundance has its dangers, as well 
as scarcity. In the first place, may not the multiplicity 
of these alluring little works increase the natural re- 
luctance to those more dry and uninteresting studies, 
of which, after all, the rudiments of every part of 
learning must consist? And, secondly, is there not 
some danger (though there are many honorable ex- 
ceptions) that some of those engaging narratives may 
serve to infuse into the youthful heart a sort of spu- 
rious goodness, a confidence of virtue, a parade of 
charity ? and that the benevolent actions, with the 
recital of which they abound, when they are not made 
to flow from any source but feeling, may tend to 
inspire a self-complacency, a self-gratulation, a ' Stand 
by, for I am holier than thou ' ? May not the success 
with which the good deeds of the little heroes are 
uniformly crowned, the invariable reward which is 
made the instant concomitant of well-doing, furnish 
the young reader with false views of the condition of 
life, and the nature of the divine dealings with men ? 
May they not help to suggest a false standard of 
morals, to infuse a love of popularity, and an anxiety 
for praise, in the place of that simple and unostenta- 
tious rule of doing whatever good we do, c because it 
is the will of God'"? 

It is not my purpose, however, tc condemn all 



WORKS OF FICTION. 217 

works of fiction nor to censure the judicious cultiva- 
tion of the in agination and the taste. Fictions of 
the allegorical and parabolical kind have their place 
in the illustration of truth, and are sanctioned by 
Scripture. Those of another class, which give just 
representations of life, without the accompaniment of 
a love story, may, to a limited extent, be allowed. 
You may, also, devote some time, pleasantly and 
profitably, to the best English classics, both in poetry 
and prose, which, for the want of a better term, I shall 
include under the head of belles lettres, for the pur- 
pose of cultivating the imagination, improving the 
taste, and enriching your style. These should be 
selected with great discrimination and care, with 
reference both to their style and their moral tendency. 
Poetry, to a limited extent, tends to elevate the mind, 
cherish the finer sensibilities of the heart, and refine 
the taste. But, if you cannot obtain books which fur- 
nish you a profitable employment for your hours of 
leisure, devote them to the study of the Bible. This 
you always have with you, and you will find it a 
never-failing treasure. The more you study it, the 
more delight it will afford. You may find new beau- 
ties in it, and " still increasing light,"" as long as you 
live ; and, after death, the unfolding of its glorious 
mysteries will furnish employment for a never-ending 
eternity. 

The selection of books to be read depends so much 
on the peculiar circumstances of each individual, that 
it is not an easy matter to recommend a general list 
19 



218 SELECTION OF BOOKS. 

which will meet the wants of all. I spent much time 
and thought, and sought the aid of learned and judicious 
friends, in preparing a list of books to he inserted in an 
appendix ; but with so little satisfaction to myself, as to 
its practical utility, that I hesitated whether to publish 
it ; and, in consequence of the great number of books 
since published, and the constant issues of the press, it 
has been omitted in the present edition. I would advise 
you, by all means, to consult your pastor in making 
your selection. If you are able, it is better to 
purchase than to borrow the books which you read. 
You will not be able to keep borrowed books long 
enough to read them thoroughly, especially if you 
attempt to cany along together the various kinds, in 
due proportions, as is desirable ; and you can make 
much more of your reading, if you possess your 
books, so as to be able to refer to them again. If you 
read your own books, I would recommend the use of 
" Todd's Index Rerum," or a similar work by M. T. 
C. Gould; the advantage of which is, that you will 
then have an index to all that you have read, so that 
you can at any time refer to any passage or incident 
which recurs to your mind, or which you may desire 
to use. As these works contain ample directions for 
their use, I need not give any in this place. If you 
read borrowed books, this will still be useful ; but the 
less so, as the trouble of referring to them again will 
be much greater ; and, in this case, the edition of the 
book referred to should be stated in the reference. 



SYSTEM IN READING. 219 

Reading after this manner will, in the course of a few 
years, put one in possession of a vast fund of informa- 
tion, which may at any time be resorted to. 

In order to read with profit, you must adopt some 
plan which will secure a suitable variety. To assist 
you in forming your plan, I shall arrange my remarks 
on the various kinds of reading, under the heads of 
History, Biography, Doctrine, and Miscellany ; and 
you should so regulate your reading as to keep along 
a suitable proportion of each Either give to each 
kind particular days of the week ; or, if this does not 
suit your circumstances, read through one work on 
one of these branches, and then take a work on 
another, and so on, till you have read something on 
each ; and then begin again upon the branch where 
you commenced. But, if you have the books and the 
time at your command, I should recommend that you 
keep on hand something on each of these departments 
of knowledge, devoting stated times to each. Yet do 
not suffer your inability to carry out any definite plan 
which may be recommended, or which you may 
form, to prevent your attempting a systematic course 
of reading. Your plans must conform to your cir- 
cumstances ; and you will never be able to accom- 
plish all that you purpose. But never permit yourself 
to yield to discouragement. With these remarks, I 
proceed to speak of the several kinds of reading which 
I have mentioned, each by itself. 

I. History. This is usually considered under three 
divisions, viz., sacred, ecclesiastical, and profane. The 



2*20 PROFANE HISTORY. 

first of these terms is applied to the Bible histories ; 
the second, to the history of the church since the 
canon of Scripture was completed ; and the third, to 
the histories of the world, written by uninspired men. 
But, as I have already treated of the first, I shall now 
speak only of the others ; both of which are highly 
necessary to every one who desires an enlarged view 
of the affairs of the world, and the dealings of God 
with mankind in general, and with his church in par- 
ticular. In reading profane history, observe, — 

1. The providence of God in directing the affairs 
of men. Look for the hand of God in every thing ; 
for he controls the actions even of wicked men, to 
accomplish his own purposes. The Bible is full of this 
great truth. Scarcely a page can be found where it is 
not recognized. " The Most High ruleth in the king- 
dom of men, and giveth it to whomsoever he will." 
He calls the king of Assyria the " rod of his anger," 
for chastising the hypocritical Jews ; but adds, " How- 
beit, he meaneth not so, neither doth his heart think 
so ; but it is in his heart to destroy and cut off nations 
not a few." And, in a subsequent verse, he says, 
when he has performed his whole work by this wicked 
king, he will punish his stout heart, and the glory of 
his high looks. But it is not in great matters alone 
that the hand of the Lord is to be seen. He exercises 
a particular providence over the least, as well as the 
greatest, of his works. Even a single sparrow, says 
our Lord, shall not fall to the ground without our 
heavenly Father. And this is one of the brightest 



THINGS TO BE OBSERVED. 221 

glories of the divine character. He who fills im- 
mensity with his presence, condescends to care for the 
minutest beings in the universe. 

2. Obseme the connection of the events recorded in 
history with the fulfilment of prophecy. I do not, how- 
ever, suppose you will be able to see this very clearly, 
without reading some authors who have made the 
prophecies their particular study. And this you will 
not be prepared to do with much profit, till you have 
the leading events of history fixed in your mind. 

3. Observe the depravity of the human heart, and 
the evil nature of sin, as manifested in the conduct of 
wicked men, who have been left without restraint, and 
in the consequences resulting from such conduct. 

4. See the hatred of God towards sin, as displayed 
in the miseries brought upon the world in consequence 
of it. In reading history, we find that individuals, 
whom God could have cut off by a single stroke of his 
hand, have been permitted to live for years, and spread 
devastation, misery, and death, every where around 
them. The infidel would pronounce this inconsistent 
with the character of a God of infinite benevolence. 
But the whole mystery is explained in the Bible : all 
this wretchedness is brought upon men for the punish- 
ment of their sins. 

5. Observe the bearing of the events recorded on 
the church of Christ. One great principle in the di- 
vine administration appears to be, that the Lord over- 
rules the afFairs of men with reference to the kingdom 
of Christ. Often, events which seem, at first glance, 
to be foreign to the interests of his kingdom, appear, 

19* 



222 ECCLESIASTICAL HISTORY. 

upon a closer examination, to be intimately connected 
with it. Instance the conquests of Alexander the 
Great. As the life of this extraordinary man stands 
out alone, unconnected with the subsequent history 
of the church, we see nothing but the wild career of 
mad ambition. But, on a more enlarged view of the 
subject, we discover that he was the instrument which 
God employed for spreading over a large portion of 
the world one common language, and so to prepare 
the way for the introduction of the gospel. Wherever 
the arms of Alexander extended, the Greek language 
and Greek literature were made known; thus pre- 
paring the way for the universal reception of the gos- 
pel, which was first published in that language. Who 
knows but every event of history has a bearing, equally 
direct, on the interests of Christ's kingdom ? 

But, in order to keep all these things before your 
mind, you must maintain, in the midst of your reading, 
a constant spirit of prayer. 

In reading church history, you will have occasion 
to observe the same things, because the history of the 
church is necessarily connected with the history of the 
world. But there are some things to be noticed, 
wherein the history of the church diners from that 
of the world. The dealings of God with his own 
people differ from his dealings with his enemies. The 
afflictions which he brings upon the former are the 
wholesome corrections of a tender father, and designed 
for their good ; those he brings upon the latter are 
either designed to lead them to repentance, or they are 
just judgments, intended for the destruction of those 



ECCLESIASTICAL HISTORY. 223 

who have filled up the measure of their iniquities 
But be careful, in reading church history, that you do 
not lose sight of the true church t)f Christ Many of 
the histories which have been written are filled either 
with accounts of individuals, or of bodies of wicked 
men who could lay no claim to the character of the 
church of Christ. A church consists of a society of 
people professing the fundamental doctrines of the 
gospel, and practising them in their lives ; or, in other 
words, having both the form and power of godliness. 
Without these, no body of men have any right to be 
called the church of Christ. If you observe this, you 
will relieve yourself from much perplexity of mind, 
which the careless reader experiences, from supposing 
that all the evils described in any period of the history 
of the nominal church do really exist in the true 
church. For, during many ages, of which church 
history treats, the true church appears to have been 
confined chiefly to small bodies of poor and persecuted 
people, who were regarded as heretics ; while the 
nominal church had departed from both the faith and 
practice of the true gospel. I do not mean to say that 
there may not be many evils, and some wicked men, 
in the true church ; but, when the body generally is 
corrupt, it cannot be acknowledged as the church of 
Christ. The church is compared to the human body ; 
and, if the whole body is corrupt, all the limbs must 
be-, though there may be some withered or decaying 
limbs, while the body is sound. 

II. Religious Biography is, perhaps, the best kind 
of practical reading. It is, in many respects, very 



224 BIOGRAPHY. 

profitable. It furnishes testimony to the reality ana 
value of the religion of Jesus, by the exemplification 
of the truths of revelation in the lives of its followers. 
It also points out the difficulties which beset the Chris- 
tian's path, and the means by which they can be sur- 
mounted. Suppose a traveller just entering a dreary 
wilderness. The path which leads through it is ex- 
ceedingly narrow, and difficult to be kept. On each 
side it is beset with thorns, and briers, and miry pits. 
Would he not rejoice to find a book containing the ex- 
perience of former travellers who had passed that 
way, in which every difficult spot is marked, all their 
contests with wild beasts and serpents, and all their 
falls, described, and a guide-hoard set up wherever 
a beaten track turns aside from the true way ? All 
this you may find in religious biographies. There 
the difficulties, trials, temptations, falls, and deliver- 
ances, of God's people are described. You may profit 
from their examples. Yet even these works must be 
read with some caution. Bear in mind that you are 
reading the history of fallible men, whose example and 
experience are to be followed n ■ farther than they 
agree with the word of God. If you find any thing 
contrary to this unerring standard, reject it. Satan is 
ever busy, and may deceive even good men with false 
experiences. Besides, there is, in every one's religious 
experience, a great mixture of human infirmity. It is 
seldom, and perhaps never, the case that these expe- 
riences are, in all respects, what they ought to be. 
Some, whose lives have been written, dwell too much 
on the dark side of their characters, and others too 



MISCELLANEOUS READING. 225 

much on the bright side ; some are tinged with melan- 
choly, and others may not show as much as they ought 
the depths of the human heart. Others are greatly 
marred by defective views of truth. They will be 
very profitable to you, if read with judgment and 
discrimination, and carefully compared with the Scrip- 
tures ; but, if you take for granted that all their expe- 
riences were right, and therefore attempt to imitate 
them, they may lead you astray. You will find it 
profitable generally to keep on hand a volume of biog- 
raphy, and read a few pages at your daily seasons of 
devotion. 

III. In relation to Doctrinal Reading, I have already 
given general directions. I will only remark, in this 
place, that you must give it a prominent place in your 
systematic course of reading. 

IV. Under the head of Miscellaneous Reading, I 
shall comprehend the following, viz. : ^'orks on the 
prophecies, to be read in connection with history ; 
practical works on Christian character, experience, 
and duty ; on the instruction of the young ; illustrations 
of Scripture ; on the natural sciences ; on health, 
belles lettres, travels ; biographies not strictly religious, 
&c. You will need to exercise considerable judg- 
ment, in order to give a suitable proportion of time to 
these various subjects. Until you have the principal 
events of history in your mind, and until you have a 
tolerable knowledge of the doctrines of Christianity, 
miscellaneous reading should occupy a subordinate 
place. You may profitably keep on hand some 



226 MISCELLANEOUS READING. 

approved practical work on Christian character, expe- 
rience, or duty, to be read alternately with religious 
biography, as part of the devotional exercises of the 
closet. Illustrations of Scripture you will need in con- 
nection with the study of your Sabbath school lessons ; 
and the lighter works, here recommended, you can 
take up as a relaxation from severe mental effort. 
You will need, likewise, to read newspapers and 
periodical publications sufficiently to keep in your mind 
the history of your own times, and to understand the 
subjects which interest the public mind, as well as to 
observe the signs of the times in relation to the 
progress of Christ's kingdom. But, if you are careful 
of your shreds of time, you may accomplish this at 
intervals when you could not sit down to a book. But 
do not suffer yourself to acquire a morbid appetite for 
this kind of reading, and by no means attempt to read 
every thing contained in these publications ; but cast 
your eye over them, with the swiftness, dexterity, and 
skill, with which the bee lights on the flower ; and in 
imitation of his industry and prudence, do not tarry 
where you find no honey. Newspapers and periodicals 
contain much trash ; and you may fritter away all your 
leisure upon them, to the great injury of your mind 
and heart. Endeavor to acquire the habit of reading 
them rapidly, and of passing over at a glance what is 
not worth reading. But especially beware of the 
popular tales with which many of these publications 
abound. All the objections against novels lie equally 
against them ; and if you begin to indulge in reading 



MISCELLANEOUS READING. 227 

them, you know not where it will end. Religious 
papers, and periodicals containing missionary intelli- 
gence, are, however, generally worthy of an attentive 
perusal. 

The work laid out in the foregoing pages may seem 
so great, at first sight, as to discourage you from 
making the attempt. But a little calculation will 
remove every difficulty. If you read but twenty pages 
in a day, at the close of the year you will have read 
more than six thousand ; which would be equal to 
twenty volumes of three hundred pages each. Pursue 
this plan for ten years, and you will have read two 
hundred volumes, containing sixty thousand pages. 
You can, at least, read twenty pages in an hour ; and I 
think you will not say it is impossible to spare this 
portion of time every day, for the purpose of acquiring 
useful knowledge. Think what a vast amount may 
thus be treasured up in the course of a few years. 

You will find it a profitable exercise to keep a 
journal, and at the close of every day, or some time 
the next day, write the substance of what you have 
read briefly from memory, together with such reflec- 
tions as occur to your mind while reading, particularly 
the several points to be noted in histoiy, and the 
lessons which you learn from biography and other 
practical writings. But, to do this, or, indeed, to 
profit much by reading, you must take sufficient time 
thoroughly to understand what you read. 



228 



CHAPTER XIV. 

IMPROVEMENT OF TIME. PRESENT OBLIGA 
TION. 

When you entered into solemn covenant with the 
Lord, you consecrated your whole being to his service. 
Your time, then, is not your own, but the Lord's. If 
you waste it, or spend it unprofitably, you rob God ; 
for it is one of the talents which he has intrusted to 
you as his steward. You are not at liberty even to 
employ it exclusively for yourself; but you must 
glorify God in the use of it, which you will do by 
employing it in the way that will be most beneficial to 
your whole being, and to your fellow-creatures. I 
need not caution you against wasting your time in vain 
amusements or frivolous pursuits ; for, addressing 
myself, as I do, to those who have commenced the 
religious life, I can hardly suppose it possible that they 
should have any inclination to do so. The Christian 
who properly considers the great work he has to per- 
form in his own soul, as well as the wide field of 
benevolent exertion which opens every where around 
him, and reflects how exceedingly short his time is, 
will not be disposed to trifle away its precious mo- 
ments. Hence we are exhorted to redeem, or rescue, 
the time, as it flies. A very common fault lies in not 



VALUE OF MOMENTS. 229 

estimating the value of a moment. This leads to the 
waste of immense portions of precious time. It is with 
time as with an estate. The old adage is, " Take care 
of the pennies, and the pounds will take care of them- 
selves." So, if we take care of the moments, the hours 
will take care of themselves. Our whole life is made 
up of moments. A little calculation may startle those 
who carelessly trifle away small portions of time. 
Suppose you waste only ten minutes at a time, six 
times in a day ; this will make an hour. This hour is 
subtracted from that portion of your time which might 
have been devoted to active employments. Sleep, re- 
freshment, and personal duties, generally occupy at 
least one half of the twenty-four hours. You have, 
then, lost one twelfth part of the available portion of 
the day. Suppose you live to the age of seventy 
years. Take from this the first ten years of your life. 
From the sixty remaining you will have thrown away 
five years ! These five years are taken from that 
portion of time which should have been employed in 
the cultivation of the mind, and in the practical duties 
of religion ; the common excuse for neglecting the im- 
provement of the mind and the cultivation of personal 
piety being want of time. Were you to employ one 
half of this time in reading, at the rate of twenty pages 
an hour, you would be able to read more than eighteen 
thousand pages, or sixty volumes, of three hundred 
pages each. If you employ the other half in devo- 
tional exercises, in addition to the time you would 
spend in this manner, upon the supposition that these 
five years are lost, what an influence will it have upon 
20 



230 HOW TO REDEEM TIME. 

your personal piety ! Or, if you spend the whole of 
it in the active duties of Christian benevolence, how 
much good may you accomplish ! Think what you 
might do by employing five years in the undivided 
service of your Master. 

But the grand secret of redeeming time lies in sys- 
tematic arrangements. The wise man says, " To 
every thing there is a season, and a time for every 
purpose under heaven." If we so divide our time as 
to assign a particular season for every employment, 
we shall be at no loss, when one thing is finished, what 
to do next ; and one duty will not crowd upon another. 
For want of this system, many persons suffer much 
needless perplexity. They find a multitude of duties 
crowding upon them at the same time, and they know 
not where to begin to discharge them. Much of their 
time is wasted in considering what they shall do. 
They are always in a hurry and bustle ; yet, when the 
day is gone, they have not half finished its duties. All 
this would have been avoided, had they parceled out 
the day, and assigned particular duties to particular 
seasons. They might have gone quietly to their work, 
pursued their employments with calmness and serenity, 
and, at the close of the day, laid themselves down to 
rest, with the satisfaction of having discharged every 
duty. Form, then, a systematic plan, to regulate your 
daily employments. Give to each particular duty its 
appropriate place ; and, when you have finished one, 
pass rapidly to another, without losing any precious 
intervals between. Bear in mind that every moment 
you waste will make your life, or the period of your 



MOTIVES FOE BEING SYSTEMATIC. 231 

probation, so much shorter ; and every moment you 
redeem will be adding so much to it. Yet do not try 
to crowd too much into the compass of a single day. 
You will always be liable to numerous and unavoidable 
interruptions. You have friends, who claim a portion 
of your time : it is better to interrupt your own affairs, 
than to treat them rudely. You have also many 
accidental duties, which you cannot bring into the 
regular routine of your employments. Give, then, 
sufficient latitude to your system to anticipate these, so 
that your affairs may not be thrown into confusion by 
their unexpected occurrence. 

The duty of being systematic in our arrangements 
is enforced by several considerations : — 

1. By the example of our Creator. In the first 
chapter of Genesis, you will see that God assigned a 
particular portion of the creation to each day of the 
week, and that he rested on the seventh day. He 
could as easily have made all things at once, by a 
single word of his power, as to have been occupied six 
days in the creation. As for resting the seventh day, 
the Almighty could not be weary, and therefore 
needed no rest. What, then, could have been his 
design, but to set us an example of order ? Our 
Savior also set a beautiful example of order, on the 
morning of his resurrection. Those who first went 
into the sepulchre found the linen clothes lying in one 
place, and the napkin folded and laid by itself. 

2. This duty is also enforced by the analogy of the 
visible creation. The most complete and perfect 
system, order, and harmony, may be read in every 



232 NATURE OF OBLIGATION. 

page of the book of nature. From the minutest insect, 
up, through all the animal creation, to the structure of 
our own bodies, there is a systematic arrangement of 
every particle of matter. So, from the little pebble 
that is washed upon the sea-shore, up to the loftiest 
mountain, and even to the whole planetary system, the 
same truth is manifest. 

3. This duty is enforced by our obligation to em- 
ploy all our time for the glory of God. If we neglect 
it, we lose much precious time, which might have been 
employed, in the service of the Lord. 

NATURE OF OBLIGATION. 

The very idea of obligation supposes the possibility 
of the thing being done that is required. There can 
be no such thing as our being under obligation to do 
what is, in its own nature, impossible. This principle 
is recognized by our Lord in the parable of the 
talents. The man only required of his servants 
according to their ability. Nothing, then, is duty, 
except what can be done at the present moment. 
There are other things which may be duty hereafter ; 
but they are not present duty. The obligation of duty, 
therefore, rests on the present moment. This is a 
principle of great importance in practical life. It lies 
at the foundation of all Christian effort. It is the 
neglect of it which has ruined thousands of immortal 
souls, who have sat under the sound of the gospel. It 
is the neglect of it which prevents Christians from 
rising to the true standard of personal piety. If it is 



PRESENT OBLIGATION. 233 

the duty of a sinner to repent, it is his duty to do it 
now ; and every moment's delay is a new act of re- 
bellion against God. If it is the duty of a backslider to 
return and humble himself before God, it is his duty to 
do it now ; and, every moment he delays, he is going 
farther from God, and rendering his return more 
difficult. If it is the duty of a Christian to live near to 
God, to feel his presence, to hold communion with 
him, to be affected with the infinite beauty and excel- 
lence of his holy nature, the obligation of that duty 
rests on the present moment. Every moment's delay 
is sin. And so of every other duty. Our first object, 
then, is to know present duty ; our second, to do it. 
We cannot put off any thing which we ought to do 
now. without brino-ins; guilt on our souls. An eminent 
living minister has said, t; What ought, to he done can 
he done.'''' When taken in connection with a proper 
sense of dependence upon God, this is true ; and, when 
adopted as a principle of Christian conduct, it is a truth 
of great practical force. The person who acts con- 
stantly under the impression of this maxim, will never 
be moved by obstacles in his way, when he is satisfied 
that any thing ought to he done. He will always be 
efficient in action ; nor will he live in vain, but his life 
will show that something can he done. 
20* 



234 



CHAPTER XV. 



CHRISTIAN ACTIVITY. 



The spirit of Christianity, at the present day, is dis- 
tinguished for its enterprises of benevolence. Whoever 
drinks deeply into the spirit of his Master, will find 
his soul going out in fervent desire for the melioration 
of human wretchedness, and the salvation of perishing 
souls. Whatever tends to the accomplishment of these 
objects will, therefore, be regarded as of deep interest. 
Indifference towards the enterprises of love, which the 
benevolent spirit of this age has brought into existence, 
must, therefore, indicate a destitution of the spirit of 
Christ, without which we are none of his. It is im- 
portant, then, that we should know what we can do 
towards advancing these enterprises ; for obligation 
is coextensive with ability. Christ commended the 
woman who poured the ointment on his head for doing 
" what she could.'''' If you do more than any within 
the circle of your acquaintance, and yet leave undone 
any thing that you "can do, you do not discharge your 
obligations. You have entered into the service of the 
Lord, and he requires you to do what you can. It, 
then, becomes a matter of serious inquiry, " What can 
I do?" It is an interesting fact that the benevolent 
operations to which I have alluded have, to a great 



FEMALE INFLUENCE. 235 

extent, been sustained by the energy of female influ- 
ence. This influence is felt in every department of 
society wherever Christianity has elevated your sex 
to the station winch properly belongs to them. Yet, 
where correct principles prevail, it will be exerted in 
an unostentatious, noiseless manner, without assuming 
to act in a sphere which " nature itself teaches " does 
not belong to woman. I will, therefore, endeavor to 
point out some of the principal channels through which 
female influence may, with propriety, be put forth for 
the promotion of benevolent objects. 

I. You may make your influence felt in the Bible 
Society. The object of this society is, as you know, 
to furnish the Holy Scriptures to the destitute. The 
ppirit of Christ is a spirit of the most expansive benev- 
olence. If you possess it, and value the sacred treasure 
contained in God's word as you ought, you will feel a 
thrilling interest in this cause ; your heart will over- 
flow with compassion for those poor souls who have 
not the word of life. What, then, must be your emo- 
tions, when you consider that many hundreds of 
millions of your fellow-beings, as good by nature as 
yourself, are destitute of the Bible ? The population 
of the whole world is estimated at seven hundred and 
thirty-seven millions* Of these, five hundred and 
nine millions are heathen, and one hundred and fifty - 
six millions axe 'Roman and Greek Catholics; nearly 

* This is the estimate of Balbi, which was made in 1826. It 
is probably much too low. From later discoveries as to the 
population of the Chinese empire and o'.her parts of the world, 
there is reason to believe that 1,000,000,000 is nearer the truth. 



236 FEMALE INFLUENCE. 

all of whom are destitute of the word of God. This 
leaves but seventy-two millions who are called Prot- 
estants ; but a vast number of these, even in our own 
highly-favored land, are living without the Bible. Can 
you say, with the Psalmist, " 0, how love I thy law ! 
It is my meditation all the day " ? How, then, must 
your heart bleed, in view of these facts! "But," 
perhaps you reply, " what can I do for these perish- 
ing millions ? " I answer, Bo what you can. This is 
all that God requires of you. You can become a 
member of the Bible Society ; you can contribute, at 
least, your mite ; you can act as a visitor and collector, 
both to ascertain and supply those families which are 
destitute of the word of life, and to obtain the means 
of supplying others ; and you can exert an influence 
upon others, to induce them to enlist in this heavenly 
enterprise. This may seem to you very insignificant ; 
but it will not appear so, if you contemplate the ag- 
gregate of similar benefactions. In a mountainous 
region, in the south-western part of the state of New 
York, there are innumerable little rills, running in 
different directions, some, whose sources are within 
a mile of each other, taking opposite courses. In- 
terspersed throughout the same region are a multitude 
of little lakes, opening their placid bosoms to the sun, 
as his rays fall obliquely upon them through the 
mountains, converting the little ripples which play 
upon their surface into the appearance of a thousand 
sparkling gems. The careless observer, as he gazes 
with rapture upon the broad surface of the lovely lake, 
takes no notice of the little rill that murmurs its quiet 



THE TRACT ENTERPRISE. 237 

way through the forest. Yet, while the beautiful lake, 
in apparent self-complacency, opens its fair bosom to 
the admiring gaze of the passing stranger, the modest 
rill is patiently pursuing its unwearied course along 
the sides of the mountains, through deep ravines, 
and across the verdant vale, mingling with sister 
rills, increasing in size, swelling into streams, till 
stream meets stream, and river meets river, form- 
ing, in one direction, the noble Susquehannah, in 
another, the majestic St. Lawrence, and, in a third, 
the mighty Mississippi, — pouring incessantly a flood 
of waters into the ocean. So, while a few splen- 
did acts of charity may, like the quiet lake, con- 
tribute to the self-complacency of their authors, and 
draw upon them the admiring gaze of the multi- 
tude, it is the aggregate of the little rills that must 
form the great streams of benevolence, which are to 
flow on and fertilize the earth, and fill it with the 
knowledge of the Lord, as the waters cover the face 
of the great deep. 

II. You can make your influence felt in the Tract 
enterprise. The circulation of religious tracts has 
been greatly owned and blessed of God. It seems 
to be almost the only means of reaching some partic- 
ular classes of people, who never wait upon God in 
his house. It is a cheap method of preaching the 
gospel both to the rich and the poor. For a quarter 
of a cent, a sermon may be obtained, containing a 
portion of divine truth sufficient, with God's blessing, 
to lead a soul to Christ. Engage actively in the 
various forms of this department of benevolent labor. 



238 MONTHLY TRACT DISTRIBUTION. 

The distribution of a tract to every family in a town 
once a month, when properly conducted, may be the 
means of doing great good. It furnishes an easy in- 
troduction into families where God is not acknowl- 
edged ; and the matter contained in the tract will assist 
in the introduction of religious conversation. It will 
enable you to ascertain and relieve the wants of the 
poor, without seeming to be obtrusive. It will soften 
your own heart, and excite your compassion, in view 
of the objects of distress with which you meet. It 
also furnishes a convenient opportunity for collecting 
children into Sabbath schools. In distributing tracts, 
endeavor, as far as courtesy and propriety will admit, 
to engage those with whom you meet in direct per- 
sonal conversation with regard to the concerns of their 
own souls ; and when you meet only with the female 
members of the family, and circumstances favor it, 
pray with them. Thus you may be the instrument of 
saving many precious souls. Your labor will also 
reflect back upon yourself, and warm your own heart. 
You will get a deeper sense of the dreadful condition 
of impenitent sinners ; and this will be the means of 
exciting a spirit of prayer in their behalf. Those en- 
gaged in this work should meet every month, after 
finishing the distribution, report all cases of interest, 
and spend a season in prayer for the divine blessing 
upon their labors. If you are a tract distributor, 
where the monthly distribution is sustained, begin 
your distribution early in the month, and always finish 
it before the middle ; and never neglect to make a 
written report to the superintendent, as soon as you 



THE MISSIONARY CAUSE. 239 

have finished it. But endeavor always to have these 
little messengers of truth in your possession, whether 
at home, abroad, or on a journey, so that you may 
avail yourself of every opportunity that presents of 
scattering the " good seed." I was instructed, recent- 
ly, by an anecdote of that benevolent lady, Mrs. Fry, 
who, having taken a coach to visit a friend, and for- 
getting her tract, stopped the coachman at her friend's 
door till she could obtain a tract for him. This shows 
the persevering principle with which she carried out 
her benevolent desires for the good of immortal 
souls. 

III. You can make your influence felt in the Mis- 
sionary cause. This cause must be near the heart of 
every Christian. The spirit of missions is in unison 
with every feeling of the new-born soul. It is the 
spirit of universal benevolence, — the same which 
brought our Lord from heaven to suffer and die for 
perishing sinners. His last command to his disciples, 
before ascending up again into heaven, was, that they 
should follow his example, in the exercise of this 
spirit, until the whole world should be brought to a 
knowledge of his salvation. But more than eighteen 
hundred years have passed away, and yet, at least, 
two thirds of the inhabitants of this fallen world have 
never heard the gospel ; and probably not more than 
one seventieth part of them have really embraced it. 
This is a mournful picture, and calculated to call forth 
every feeling of Christian sympathy, and awaken a 
burning zeal for the honor and glory of God. O, 
think how Jesus is dishonored by his own people, who 






240 WHAT A FEMALE CAN DO. 

thus disregard his last, parting request! But here, 
again, you may inquire, " What can I do ? " You 
can do much. Perhaps you may go yourself on this 
errand of mercy ; but, if not permitted this privilege, 
you can help them that do go. Although your means 
may be limited, yet there are many ways in which 
you can do much for this cause with little means. By 
regulating your expenses upon Christian principle, you 
may save much, even of a small income, for benevo- 
lent purposes. But you may also exert an influence 
upon others. In your intercourse with other Chris- 
tians, you may stir up a missionary spirit. To aid 
you in this, become acquainted with what has been 
done, and what is now doing, for the conversion of the 
heathen. Read missionary intelligence. Make your- 
self familiar with the arguments in favor of the cause. 
By this means, you may become a zealous and suc- 
cessful advocate of the claims of hundreds of millions 
of perishing heathen. As an opportunity occurs once 
a month for all to contribute to this cause, you know 
not what effect such efforts may have upon the amount 
contributed. There are other ways in which you can 
advance this cause; but, for further suggestions on 
the subject, I would refer you to an interesting little 
work, published by the Massachusetts Sabbath School 
Society, entitled " Louisa Ralston" which presents 
the subject of missions to the heathen in an interesting 
light, and furnishes examples of various methods of 
promoting the cause. 

IV. You can make your influence felt in behalf of 
the poor. By frequenting the abodes of poverty and 



A PLEA FOR THE POOR. 241 

distress, you may minister to the wants of the afflicted, 
and call into exercise the feelings of Christian sympathy 
in your own bosom. By this means, also, you will be 
prepared to enlist others in the same cause. In large 
towns, much is done for the poor by the aid of benev- 
olent associations ; and you may assist in this depart- 
ment. But perhaps there is no way in which you can 
do so much for them as by assisting them with your 
own hands in their afflictions, and aiding them with 
your advice. Be careful, however, that you do not 
make them feel that you are conferring an obligation. 

It is often objected against rendering assistance to 
the poor, that they are improvident, wanting in indus- 
try and economy ; and that relieving their necessities 
has a tendency to make them indolent, and prevent 
them from helping themselves. This may be true to 
some extent ; for intemperance has brought ruin and 
distress upon many families, and we cannot expect 
either industry, economy, or any other virtue, in a 
drunkard. But there is much suffering even among 
the virtuous poor. Sickness and misfortune often 
bring distress upon deserving people. 

The only way we can realize the sufferings of the 
poor is to suppose ourselves in their situation. Let a 
wealthy gentleman and lady, with five or six small 
children, be suddenly deprived of all their property, 
and compelled to obtain a support for their family by 
daily labor, in the lowest employments ; would they 
think they could live comfortably upon a laboring 
man's wa^res, with perhaps the addition of a trifle 
laboriously earneJ with the mother's needle? Yet 
21 



242 EXAMPLE OF CHRIST, 

such is the situation of thousands of families, even in 
this land of plenty. I have met with families of small 
children, in the severity of winter, destitute of clothing 
sufficient to cover them, and without shoes. And, 
upon inquiry into their circumstances and means of 
support, I could not see how the parents could make 
any better provision. But, even supposing the wretch- 
edness of the poor is brought on them by their own 
vices, is it agreeable to the spirit of Christ to refuse to 
relieve their distresses ? Has not sin brought upon us 
all our wretchedness ? If the Lord Jesus had reasoned 
and acted upon this principle, would a single soul have 
been saved ? But he has commanded us to be merci- 
ful, even as our Father which is in heaven is merciful. 
And how is he merciful ? " He is kind unto the un- 
thankful and to the evil.'''' And are we to suppose 
that the poor in our day are any worse than they were 
when Christ was upon earth? Yet he greatly hon- 
ored the poor, in appearing .himself in a condition of 
extreme poverty. At his birth, his parents could pro- 
vide him no better bed than a manger; and while 
wearing out his life in the service of a lost world, he 
had no place to lay his head ! Yet, poor as he was, 
he set an example of giving. At the last supper, 
when he told Judas, "That thou doest, do quickly," 
his disciples supposed he had sent him to give some- 
thing to the poor ; from which we may infer that he 
was in the habit of alms-giving. He also exhorted 
others to give to the poor; and similar exhortations- 
are frequent in the apostolical writings. But, even on 
the principle upon which the world acts, shall we neg- 



TEMPERANCE. 243 

lect the sufferings of a deserving woman, because her 
husband is intemperate and vicious ? Or should we 
suffer the children to grow up without instruction, in 
ignorance and vice, because their parents are vicious ? 
Be, then, the devoted friend of the poor ; and seek to 
relieve distress wherever you find it, or whatever may 
be its cause. 

It may be necessary, however, to use some caution 
against indiscriminate giving ; so as not thereby to 
encourage idleness and dissipation. As a general 
principle, it is not best to give to beggars ; as, by so 
doing, we encourage a practice that is demoralizing in 
the extreme. The more deserving poor are retiring, 
and unwilling to make known their wants. It is bet- 
ter to seek out such, as the objects of your charity, 
than to give indiscirminately to those that ask for it. 
Still, it may be well to follow those who seek your 
charity to their places of residence, and ascertain their 
circumstances, lest there might be suffering which you 
could relieve. But there is not much confidence to be 
placed in those whose sensibilities have been blunted 
by the habit of begging ; and we are very liable to be 
imposed upon by them. The best way in which you 
can help such persons is to furnish them with employ- 
ment ; and this will test their honesty. If they are 
deserving aid, they will be willing to labor for it. 

V. You may make your influence felt in the cause 
of Temperance. A false delicacy prevails among 
many ladies in relation to this subject. They seem 
to think that, as intemperance is not a common vice 
of their own sex, they have no concern with it. But 



244 TEMPERANCE. 

this is a great mistake. No portion of society suffer 
so much from the consequences of intemperance as 
females. On them it spends its fury. The heart 
sickens when we contemplate the condition of the 
drunkard's wife. We turn from the picture with hor- 
ror and disgust. But is there no danger that females 
themselves may fall under the power of this mon- 
strous vice ? Does not every town, village, and ham- 
let, furnish appalling evidence that they are not proof 
against it? But, independent of this, it is scarcely 
possible to dry up the secret elements of this wasting 
pestilence without the aid of female influence. If the 
curtain were lifted from the domestic history of the 
past generation, it would doubtless appear that many 
of the intemperate appetites which have exerted such 
a terrific influence upon society were formed in the 
nursery. But, besides the formation of early habits, 
females exert a controlling influence over the public 
sentiment of the social circle. Here is the sphere of 
your influence. If young ladies would, with one con- 
sent, set their faces against the use of all intoxicating 
liquors, their influence could not fail to be felt through- 
out society. Make yourself acquainted with the subject, 
and lose no suitable opportunity of advocating the cause, 
or of doing whatever is right and proper for a lady to 
do in advancing it. 

VI. You may make your influence felt in every 
circle in which you move, by directing conversation 
towards profitable subjects. The ability to converse is 
a talent put into our hands to cultivate for the glory 
of God ; and we shall be called to account for the 



CONVERSATION. 245 

manner in which we improve it. To be able to con- 
verse well upon important subjects is an attainment 
worthy of great effort. And to give a right direction 
to the conversation of any circle in which we move, 
requires some skill, along with a spiritual and prayer- 
ful frame of mind. It is well, before going into com- 
pany, to seek the aid of the Holy Spirit, that our 
social intercourse may be profitable both to ourselves 
and others. And, by imitating the example of the 
Savior, we may improve circumstances and occasions, 
to direct the conversation in which we engage towards 
profitable subjects. Endeavor, by your own conver- 
sation, to give the lie to the sentiment that ladies cannot 
be interested in any thing but frivolous chit-chat. But 
more of this hereafter. 

VII. You may make your injluencefe.lt in bringing 
people within the sound of the gospel. There are 
multitudes, even in this Christian land, who live like 
the heathen. They do not appreciate the privileges 
they might enjoy. They live in the habitual neglect 
of public worship and the means of grace. This is 
especially the case with the poor in large towns. 
Poverty depresses their spirits, and they seem to 
feel that " no man cares for their souls." It is im- 
possible to conjecture how much good one devoted 
female may do by gathering these people into places of 
worship. A lady can much more readily gain access 
to. such families than a gentleman ; and, by a pleasing 
address, and an humble and affectionate demeanor, 
she may secure their confidence, and persuade them 
21* 



246 SPIRIT OF CHRIST. 

to attend public worship. In this way she may be the 
means, under God, of saving their souls. 

VIII. You may, with GooVs blessing, make your in- 
fluence felt by those who are living in a careless state. 
That it is the duty of Christians to warn such of their 
danger, and direct them to the Savior, will appear 
from several considerations. 

1. The apostle Peter says, " Christ suffered for us, 
leaving us an example that ive should follow his steps." 
And what was his example with reference to the sub- 
ject under consideration ? The spirit of Christ, in 
the great work of redemption, manifests itself in 

COMPASSION FOR SINNERS, and ZEAL FOR THE GLORY 

of God. " While we were yet sinners, Christ died 
for us." And in the near prospect of his agonies, his 
prayer was, " Father, glorify thy name." It was, 
that mercy might be extended to the guilty, con- 
sistently with the honor of God, that he laid down his 
life. Behold him, deeply feeling the dishonor done to 
God by ungrateful and rebellious men, constantly re- 
proving sin, weeping over the impenitence and obsti- 
nacy of his countrymen, and even exerting his power 
to drive out those who were profaning the temple. 
And he says, " If any man will come after me, let 
him deny himself, and take up his cross, and follow 
me." To follow Christ is to imitate his example. 
Hence, unless we follow Christ in his general spirit, 
we have no right to be called after his name. And 
this we must do to the extent of our ability, and at the 
expense of any personal sacrifice, not excepting, if 



LOVE TO SOULS. 247 

need be, even our own lives. This is the time spirit 
of the gospel ; and, if it were carried out in the life of 
every professor of the religion of Jesus, who can esti- 
mate the results which would follow ? 

2. We are required to love God with all our heart, 
soul, mind, might, and strength. When we love a 
friend, we are careful of his honor. If we hear him 
defamed, or lightly spoken of, or see him ill-treated, 
it gives us pain. We take part with him, and vindi- 
cate his character. But we see God dishonored, and 
his goodness abused, continually. Multitudes around 
us habitually cast off his authority, and refuse to honor 
him as the moral Governor of the universe. What 
can we do more for his honor and glory than to seek 
to reclaim these rebellious subjects of his government, 
and bring them back to loyalty and obedience ? 

3. We are required to love our neighbor as our- 
selves. We profess to have seen the lost condition of 
impenitent sinners. We think God has taken our feet 
from the " horrible pit and miry clay." We profess 
to believe that all who have not embraced Christ are 
every moment exposed to the horrors of the second 
death. Can we love them as ourselves, and make no 
effort to open their eyes to their awful danger, and 
persuade them to flee from it? 

4. The business of reclaiming a lost world is com- 
mitted to the church, in conjunction with the Holy 
Spirit. It is the business of the church to apply " the 
truth " to the consciences of the impenitent. It is the 
office of the Spirit to make it effectual to their salva- 
tion. "The Spirit and the bride [the church] say, 



248 LOVE TO SOULS. 

Come." And even the hearer of the word is allowed 
to say, " Come" The Scriptures recognize the con- 
version of the sinner as the work of the Christian. 
" He which converteth a sinner from the error of his 
way, shall save a soul from death, and shall hide a 
multitude of sins." " Others save with fear, pulling 
them out of the fire." " Then will I teach transgress- 
ors thy ways, and sinners shall be converted unto 
thee." It is true, we cannot, of our own power, con- 
vert souls. But, if we are faithful in the use of the 
means of God's appointment, he may employ us as 
instruments for accomplishing this great work. Every 
one, who has truly come to Christ, knows the way, and 
can direct others to him. And in no way, perhaps, 
can the truth be rendered more effectual than by per- 
sonal application to the conscience. David did not 
understand Nathan's parable till the prophet said, 
" Thou art the man ! " 

As this is a plain, positive duty, it cannot be neg- 
lected with impunity. God will not bless his children 
while they refuse to obey him. " If I regard iniquity 
in my heart, the Lord will not hear me." Were you 
to spend all your time on your knees, while living in 
the neglect of a plain duty, I do not see how you 
could obtain a blessing. We cannot expect to enjoy 
the presence of God while we refuse to point sinners 
to Christ. It is probable that the neglect of this duty 
is one of the principal causes of spiritual barrenness 
in the church. If, then, Christians wish their own 
hearts revived, they must persuade others to come to 
Christ. " He that watereth shall be watered also him- 



CHRISTIAN DUTY. 249 

self." If we wish to maintain constant communion 
with God, we must live in the habitual exercise of the 
spirit of Christ. 

The primitive Christians carried out the example of 
Christ, in this particular, in a manner worthy of our 
imitation. In the eighth chapter of Acts, we read that 
the church at Jerusalem were all scattered abroad, 
except the apostles. " And they that were scattered 
abroad went every where, preaching the icord." And 
afterwards, in the eleventh chapter, nineteenth verse, 
we hear of them as far as Phenice and Cyprus, where 
they had travelled, preaching (in the Greek, talking) 
the word as they went. It is to be particularly re- 
marked that these, or at least most of them, were the 
private members of the church ; for the apostles still 
remained at Jerusalem. And what was the result of 
these joint labors of the whole church ? Revivals of 
religion immediately spread all over the land of Ju- 
dea and its vicinity. And so might we see revivals 
spreading over this land, and continuing with increasing 
power, and multitudes of sinners converted, if the 
church, as one, united in Christ, would come up to her 
duty. Nor would it stop here : the fire thus kindled 
would burn brighter and brighter, and extend, with 
increasing rapidity 7 , till it spread over the whole world. 
Should not all Christians, then, consider themselves 
placed, to some extent at least, in the situation of 
watchmen upon the walls of Zion? And, if they 
neglect to warn sinners, will they be guiltless of the 
blood of souls ? How can they meet them at the bar 
of God? (Ezek. xxxiii. 1—9.) 



250 WHAT ONE CAN DO. 

Few persons are aware of what they might accom- 
plish, if they would do what they can. I once knew 
a young lady, who was the moving spring of nearly 
every benevolent enterprise in a town of seven or 
eight thousand inhabitants. The Bible Society of the 
town appointed a number of gentlemen as visitors, to 
ascertain who were destitute of Bibles, and make col- 
lections to aid the funds of the society. But the time 
passed away in which the work was to have been 
accomplished, and nothing was done. The books 
were handed over to this lady. She immediately 
called in the assistance of a few friends in whom she 
could confide ; and, in a very short time, the whole 
town was visited, collections made, and the destitute 
supplied. She imparted life and energy to the tract 
cause, putting into operation and sustaining, with the aid 
of a few friends, the monthly distribution. There had 
been, for some time, a small Temperance Society in 
the town ; but its movements were slow and inefficient. 
She undertook to impart to it new life and vigor. 
The plans and efforts which she, in conjunction with 
her friends, put in operation, produced a sensation 
which was felt in every part of the town ; and, in a 
few months, the number of members was increased 
from about fifty to three hundred. 

The amazing influence of one Christian, who lives 
out the spirit of Christ, is illustrated, in a still more 
striking manner, in the life of a lady who died, not 
long since, in one of the principal cities of the United 
States. I am not permitted to give her name, nor all 
the particulars of her life ; but what I relate may be 



INFLUENCE OF ONE LADY. 251 

relied upon, not only as facts, but as far below the 
wlwle truth. She had been, for a long time, afflicted 
with a drunken husband. At length, the sheriff came, 
and swept off all their property, not excepting her 
household furniture, to discharge his grog-bills. At 
this distressing crisis, she retired to an upper room, 
laid her babe upon the bare floor, kneeled down over 
it, and offered up the following petition: " O Lord, if 
thou wilt in any icay remove from me this affliction, 
I will serve thee, upon bread and water, all the days of 
my life." The Lord took her at her word : her be- 
sotted husband immediately disappeared, and was 
never heard of again till after her death. The church 
would now have maintained her, but she would not 
consent to become a charge to others. Although in 
feeble health, and afflicted with the sick headache, she 
opened a small school, from which she obtained a bare 
subsistence : though it was often no more than what 
was contained in the condition of her prayer, — liter- 
ally bread and water. She had also another motive 
for pursuing some regular employment : she wished to 
avoid the reproach which would have arisen to the 
cause of Christ, from her being maintained upon the 
bounty of the church, while engaged in the system of 
Christian activity which she adopted. She remem- 
bered the duty of being diligent in business, as well 
as fervent in spirit. She was a lady of pleasing ad- 
dress, and of a mild and gentle disposition. " In her 
lips was the law of kindness." Yet she possessed an 
energy of character, and a spirit of perseverance, 
which the power of faith alone can impart. When 



252 GROG-SHOP CLOSED. 

she undertook any Christian enterprise, she was dis- 
couraged by no obstacles, and appalled by no difficul- 
ties. She resided in the most wicked and abandoned 
part of the city, which afforded a great field of labor. 
Her benevolent heart was pained at seeing the grog- 
shops open on the holy Sabbath. She undertook the 
difficult and almost hopeless task of closing these sinks 
of pollution on the Lord's day, and succeeded. This 
was accomplished by the mild influence of persuasion, 
flowing from the lips of kindness, and clothed with 
that power which always accompanies the true spirit 
of the gospel. But she was not satisfied with seeing 
the front doors and windows of these moral pest-houses 
closed. She knew that little confidence could be placed 
in the promises of men whose consciences would per- 
mit them to traffic in human blood. She would, there- 
fore, upon the morning of the Sabbath, pass round, 
and enter these shops through the dwellings occupied 
by the families of the keepers, where she often found 
them engaged secretly in this wickedness. She would 
then remonstrate with them, until she persuaded them 
to abandon it, and attend public worship. In this 
manner she abolished almost entirely the sale of 
liquors on the Sabbath, in the worst part of the city. 
She also looked after the poor, that the gospel might 
be preached to them. She carried with her the num- 
bers of those pews in the church which were unoccu- 
pied ; and, upon Sabbath mornings, she made it her 
business to go out into the streets and lanes of the city, 
and persuade the poor to come in and fill up these 
vacant seats. By her perseverance and energy, she 



HOW TO DO GOOD. 253 

would remove every objection, until she had brought 
them to the house of God. She was incessant and 
untiring in every effort for doing good. She would 
establish a Sabbath school, and superintend it until she 
saw it flourishing, and then deliver it into the hands of 
some suitable person, and go and establish another. 
She collected together a Bible class of apprentices, 
which she taught herself. Her pastor one day visited 
it, and found half of them in tears, under deep convic- 
tion. She was faithful to the church and to impenitent 
sinners. She would not suffer sin upon a brother. If 
she saw any member of the church going astray, she 
would, in a kind, meek, and gentle spirit, yet in a 
faithful manner, reprove him. She was the first to 
discover any signs of declension in the church, and to 
sound the alarm, personally, to every conscience. It 
was her habitual practice to reprove sin, and to warn 
sinners wherever she found them. At the time of her 
death, she had under her care a number of pious 
young men preparing for the ministry. These she 
had looked after, and brought out of obscurity. As 
soon as their piety had been sufficiently tested, she 
would bring them to the notice of her Christian friends. 
She persuaded pious teachers to give them gratuitous 
instruction, and pious booksellers to supply them with 
books. In the same way, she procured their board in 
the families of wealthy Christians ; and she formed 
little societies of ladies, to supply them with clothing. 
There was probably no person in the city whose death 
would have occasioned the shedding of more tears, or 
called forth more sincere and heartfelt grief. Her 
22 



254 DO WHAT YOU CAN. 

memory was long and deeply cherished in the heart 
of her pastor ; * who declared that he should not have 
felt as severely the loss of six of the most devoted men 
in his church. 

And why may you not " go and do likewise " ? It 
is amazing to see what can be accomplished by a 
single individual, by earnest effort and untiring perse- 
verance, accompanied with a simple and hearty de- 
pendence upon God. If the individual members of 
the church would do what they can, what a tremendous 
shock would be felt in Satan's kingdom ! What a 
glorious triumph would await the church ! There- 
fore, " whatsoever thy hand findeth to do, do it with 
thy might ; for there is no work, . nor device, nor 
knowledge, nor wisdom, in the grave, whither thou 
goest." 

But the work of directing sinners to Christ is one of 
vast responsibility. How distressing the consequences, 
when the weary traveller is directed in the wrong way ! 
How deeply so, if his way lie through the forest, where 
he is exposed, if night overtake him, to stumble over 
precipices, sink in the mire, or be devoured by wild 
beasts ! Yet what is this, in comparison with leading 
astray the soul that is inquiring for the way of salva- 
tion ? " He that winneth souls is wise." I cannot, 
however, pursue this subject here ; but must refer you 

* Rev. Mr. Patterson, of Philadelphia, who has gone to that 
"better land," where he has, no doubt, met the hearty greet- 
ings, not only of this dear fellow-laborer, but of scores whom 
he has been instrumental in plucking as "brands from the 
burning." 



AVOID OSTENTATION. 255 

to a little work, entitled u Friendly Counsel," in which 
I have given directions more in detail. 

CAUTIONS. 

1. Avoid every appearance of ostentation. Suppress 
every rising of self-complacency on account of what 
you do, and of the success which attends your efforts. 
Such feelings are abominable in the sight of God ; 
and, if indulged, will make you appear contemptible 
in the eyes of men. The Pharisees were active in 
many religious duties. They made long prayers, and 
were so particular in outward things as to pay tithes 
of the most common herbs. They also gave to the 
poor. But all this they did that they might have 
praise of men. They chose public places to pray ; 
and when they were about to give any thing to the 
poor, they caused a trumpet to be sounded before 
them, to give notice of their approach. All this was 
done to feed the pride of the carnal heart ; and, not- 
withstanding their loud professions, and apparent good 
deeds, the heaviest curses the Lord Jesus ever pro- 
nounced were directed against them. Be modest, un- 
obtrusive, and courteous, in all you do and say. Let 
the love of Jesus animate your heart, and the glory of 
God be your object. Make as little noise as possible, 
in every thing you do. Never speak of what you 
have done, unless you see that some good can be ac- 
complished by it. " When thou doest thine alms, let 
not thy left hand know what thy right hand doeth." 
Keep yourself out of view, and give all the glory of 



256 PRUDENCE. RESOLUTION. 

2. Great prudence and discretion are necessary i? 
every thing. Do nothing rashly. When you have 
any enterprise in view, first sit down and consider the 
matter seriously. Pray over it. Look at it in all its 
bearings, and inquire what good will be likely to re- 
sult from it. When you have satisfied yourself on this 
point, inquire whether you have reasonable ground to 
hope for success. Then summon all your wisdom to 
contrive a judicious plan of operations. When this is 
done, proceed with energy and perseverance, till you 
have either accomplished your object, or become con- 
vinced that it is impracticable. Pay especial regard 
to the feelings and advice of those who act with you. 
Keep as much in the background as you can without 
embarrassing your efforts ; and, whenever you can do 
it, put others forward to execute the plans you have 
devised. This will save you from becoming the object 
of jealousy, and also serve to mortify your pride. 

3. Be resolute and persevering. When satisfied 
you are in the way of duty, do not be moved by ridi- 
cule. If some good people disapprove your conduct, 
thinking that you attempt too much, let it lead you to 
a candid and impartial reexamination of your course. 
If by this you become convinced that you are wrong 
in the particular matter in question, confess it, and 
change your conduct. But, if this review of the affair 
confirms you in the opinion that your course is right, 
pursue it with decision and firmness. There are some 
well-meaning people, of limited views, and excessive 
carefulness, who disapprove the best of measures, if 
they happen to be at variance with their long-estab- 



PRAYEE. 257 

lished customs; or, more frequently, if they were 
not consulted before the particular enterprise was 
undertaken. 

4. Be much in prayer. Upon this will greatly 
depend your success in all things. Feel that of 
yourself you can do nothing, but that you can do all 
things through Christ strengthening you. Before un- 
dertaking any thing, pray that God would give you 
wisdom to direct, and strength to perform ; and if it 
is any thing in which the efforts of others will be 
required, pray that he would incline their hearts to 
engage in the work. Before you go out on an errand 
of mercy, first visit your closet, and commit yourself 
to the direction of the Lord. Pray that he would give 
you wisdom, courage, and discretion ; and that he 
would keep down the pride of your heart, and enable 
you to do all things for his glory. 
22* 



258 



CHAPTER XVI. 



DRESS. 



I am far from considering attention to dress as a 
matter of so great importance as many attach to it ; 
and it is remarkable that so little is said about it in the 
Bible, while false systems of religion, as well as en- 
thusiastic or fanatical sects, generally prescribe the 
form of dress, or vehemently proscribe certain fash- 
ions. This is false zeal. Nevertheless, the subject is 
one of sufficient consequence to be carefully consid- 
ered, and regulated upon Christian principle. 

In the third chapter of Genesis, we learn that the 
object of dress at first was, to provide a decent cover- 
ing for the body. It was the shame brought upon 
man by transgression which made this covering ne- 
cessary. And it is in consequence of sin that the 
elements have been turned against him, so as to make 
clothing a necessary defence against the . hostile in- 
fluence of heat and cold. The immediate discovery 
of their nakedness, by our first parents, after their 
disobedience, is probably intended to show the naked- 
ness and shame which sin has brought upon our souls ; 
arid the consequent exposure to the hostile elements 
aptly represents the exposure of the naked soul to the 
wrath of God. The invention of fig-leaf aprons may, 



DESIGN OF DRESS. 259 

perhaps, represent the self-righteousness of the natural 
heart ; which leads unrenewed men to seek, by some 
invention of their own, to save themselves from the 
consequences of sin. But all their self-righteousness 
will be no better defence against the storms of God's 
wrath than fig-leaf aprons against the withering influ- 
ence of a vertical sun, or the perpetual frosts of the 
arctic regions. The coats of skin which the Lord 
made for our first parents, seem well adapted to rep- 
resent the righteousness of Christ, with which he 
would clothe his people. This opinion appears the 
more probable from the common use of this figure, 
when the righteousness of Christ is spoken of as im- 
puted to Christians : " He hath clothed me with the 
garments of salvation, he hath covered me with the 
role of righteousness.'" "And to her [the church] 
was granted that she should be arrayed in fine linen, 
clean and white ; for the linen is the righteousness of 
the saints." The design of clothing, then, is, to furnish 
a modest covering for the body ; to provide a defence 
against the hostile elements ; and perhaps to remind us 
of our spiritual nakedness and exposure to the wrath 
of God, and our need to be clothed with the righteous- 
ness of Christ. From these ends we ought not to 
pervert it to the gratification of pride and vanity. 
But, if you will observe the following things in regard 
to your apparel, you will probably not go far astray : — 
1. All that we have is the Lord^s. We have noth- 
ing but what he has given us ; and this we have 
solemnly promised to employ in his service. We 
have no right, therefore, needlessly to squander it 



230 LOVE OF FINERY. 

upon our persons. The apostle Paul directs women 
to adorn themselves with modest apparel, and discoun- 
tenances the wearing of costly ornaments and jew- 
elry. Peter also says that, instead of these, their 
adorning should be the " hidden man of the heart." 
The love of finery, or a fondness for gay apparel, is 
contrary to the spirit of these passages ; nor is it easy to 
see how Christians can reconcile so much needless ex- 
pense as is often lavished upon their persons with the 
spirit of benevolence which the gospel breathes, when so 
many millions of precious souls are perishing without 
any knowledge of the only way of salvation, or while 
so many around them are suffering from penury and 
want. This is certainly contrary to the spirit of Christ. 
He who for our sakes became poor, who led a life of 
self-denial, toil, and suffering, that he might relieve 
distress and make known the way of salvation, could 
never have needlessly expended upon his person what 
would have sent the gospel to the destitute, or supplied 
the wants of poverty. Extravagance in dress is, there- 
fore, obviously inconsistent with the Christian charac- 
ter. But no precise rule can be laid down in relation 
to this matter. It must be left to the sober judgment 
of Christians ; and a sanctified conscience will readily 
discern the bounds of propriety. By asking yourself 
two or three questions, whenever you think of pur- 
chasing a new article of dress, you may very easily 
decide upon the path of duty — "Do I need this ? Is 
it necessary for my comfort, or for my decent appear- 
ance in society ? Can I glorify God in wearing it ? " 
2. Your time is the Lord's. You have no right to 



PERSONAL APPEARANCE. 261 

waste it in useless attention to dress. One of the 
greatest evils of extravagant modes of dress is, that 
so much precious time is consumed at the toilet. I 
have already shown the value and importance of time, 
and the obligations of Christians to spend it in the 
most profitable manner. I need not here advance 
any new arguments to show that it is wrong to con- 
sume your time needlessly in the adjustment of your 



3. It is duty to pay some regard to personal ap- 
pearance. A Christian lady, by making herself a 
slattern, brings reproach upon the cause of Christ, 
instead of glorifying God. The apostle enjoins upon 
women to adorn themselves with modest apparel. 
Modesty signifies purity of sentiment and manners. 
When this idea is applied to dress, it immediately 
suggests to the mind a neatness, taste, and simplicity, 
alike opposed both to extravagance and finery, and to 
negligence and vulgar coarseness. The exercise of a 
refined taste, in the adaptation and adjustment of ap- 
parel, may also be justified by the analogy of nature. 
Look abroad over the landscape, and see with what 
exquisite taste God has clothed the flowers of the field. 
There is a symmetry of proportion, a skilfulness of 
arrangement, and a fitness and adaptation of colors, 
which strike the eye with unmingled pleasure. And 
if God has shown a scrupulous regard to the pleasure 
of the eye, we may do the same. This opinion is 
also confirmed by the practical influence of the gos- 
pel. This is particularly observable among the poor 
in our own land. Just in proportion as the religion of 



262 REGARD TO HEALTH. 

Jesus prevails among this class of people, you will see 
a scrupulous attention to personal appearance. By 
this, I do not mean the pride of appearance, but a 
decency, modesty, and propriety, opposed to negli- 
gence, coarseness, and vulgarity. But this is more 
strikingly manifest among those people who have been 
but recently raised, by the influence of the gospel, 
from the lowest depths of heathenism. Of this you 
will be convinced by examining the history of the 
missions among the North American Indians, and in 
the South Sea Islands. The same principles will also 
apply to equipage and household arrangements. Such 
regard to comfort and decency of appearance as will 
strike the eye with pleasure, and shed around an air 
of cheerfulness, doubtless contributes to moral im- 
provement, and is not only authorized, but required, 
by the spirit of the gospel. 

But this is a dangerous point. There is so much 
temptation to the indulgence of pride and vanity, and 
such a disposition to make dress the means of attract- 
ing the attention and seeking the admiration of others, 
that you have need of constant watchfulness. Pray that 
you may not be led into temptation in this matter ; and 
especially at those times when, you are most in danger. 

4. Have a regard to health. Among the means of 
preserving health, attention to dress is not the least 
important. Great care should always be taken that it 
be suited to the season, and a defence against the 
inclemency of the weather. This is a Christian duty ; 
and any pride of appearance, or carelessness of hab- 
it, which leads you to neglect it, is sin. But, above 



COMPRESSION OF THE CHEST. 263 

all things, avoid the compression of any part of the 
body for the purpose of improving the appearance. It 
is astonishing that intelligent ladies can so blindly 
follow the mandates of fashion as to indulge a habit 
so destructive of comfort and life. There is no part 
of the system — not even the extremity of a limb — 
which can suffer violent compression without inter- 
rupting the regular circulation of the blood. But, 
when this pressure is about the chest, the effect is 
most destructive. The lungs, subject as they are to 
alternate distention and compression, from receiving 
and discharging both the blood and the breath, require 
the most perfect freedom. But, when the chest is 
compressed by tight clothing, the vitals are removed 
from their natural position, the free play of the lungs 
is prevented, and the whole system of respiration and 
circulation is deranged. The consequences are, short- 
ness of breath and faintness ; impeded circulation, 
producing listlessness and languor ; and inclination of 
the blood to the head, producing headache and dis- 
tressing dizziness. And, if this course is long per- 
sisted in, destruction of health is the inevitable con- 
sequence ; and often the poor deluded victim of a 
barbarous fashion pays the forfeit of her life. I have 
heard of many cases of death from this cause, three 
of which occurred in one family, within the circle of 
my acquaintance. I need use no argument, then, to 
convince a Christian lady that it is her duty to avoid 
this species of conformity to the world, which can be 
regarded in no other light than as a palpable violation 
of the sixth commandment. Yet, such is the delusive 



264 EXTREMES IN DRESS. 

influence of habit, that there is great difficulty, often- 
times, in convincing young ladies that they err in this 
matter, when the fact appears obvious to all their 
friends. 

5. Bo not make too much of the matter of dress. 
It is our duty to avoid every species of conformity to 
the world which requires the sacrifice of religious 
principle. But, in things indifferent, we are allowed 
to conform to the customs of society. I do not think 
there is much danger of excessive plainness of ap- 
parel, but there is danger of making so much account 
of it as to cultivate a self-righteous spirit. As I have 
already remarked, in almost every system of false re- 
ligion, precise forms of dress are prescribed, especially 
for those who are devoted to what is termed a religious 
life ; whereas, in the Bible, it is left to be regulated by 
the general principles and spirit of Christianity, with an 
occasional caution against extravagance ; and it does 
not appear that Christ and the apostles, or the early 
Christians, adopted any peculiarity of dress. From the 
description given of the garments distributed among the 
soldiers, it would appear that our Lord wore the com- 
mon dress of a religious teacher. There is such a 
thing as a pride of singularity ; and this is often mani- 
fested in the preparation and adjustment of the ward- 
robe. Satan is ever on the alert to observe the bent 
of the mind, and carry it to extremes. Be not ignorant 
of his devices ; but watch and pray, that you may be 
secure against all his wiles. 



265 



CHAPTER XVII. 

SOCIAL AND RELATIVE DUTIES. 

Man is a social being. Whoever, therefore, lives 
to himself, violates an established law of nature. A 
numerous train of duties arises out of our social rela- 
tions, entering more or less into the common concerns 
of life, according as these relations are more or less 
remote. The first relation is that of the family. This 
was established by the Creator in Paradise ; and it has 
been preserved, in all ages of the world, and in all 
countries, with more or less distinctness, according to 
the degree of moral principle which has prevailed. It 
lies at the foundation of all human society ; and just 
in proportion as the original principles upon which it 
was constituted are observed, will society be good or 
bad. The Scriptures are very particular in describing 
this relation, as it existed in the patriarchal ages. It 
has its foundation in the fitness of things ; and hence 
the duties arising out of it are very properly classed as 
moral duties. Of such consequence does the Lord 
regard it, that he has given it a place in the decalogue ; 
three of the ten commandments having respect to the 
family state. From the first institution of this relation, 
we learn that the father and mother are to constitute 
the united head of the family. " They twain shall he 



266 



THE FAMILY RELATION 



one fleshy Authority is, therefore, vested in them 
both, to exercise jointly. But, since the fall, mankind 
having become perverse and self-willed, the nature and 
fitness of things seem to require that there should be a 
precedence of authority, in case of a division of the 
united head. This precedence the Scriptures distinct- 
ly indicate. One of the curses pronounced upon the 
woman, after the fall, was, that her husband should 
rule over her. This principle was carried out in the 
families of the patriarchs. The apostle Peter says 
that the holy women of old adorned themselves with a 
meek and quiet spirit, and were in subjection to their 
own husbands ; and particularly notices the conduct 
of Sarah, the mother of the Jewish nation, who obeyed 
Abraham, calling him lord. The same principle is 
repeatedly taught in the New Testament. "Wives, 
submit yourselves unto your own husbands, as unto the 
Lord." " As the church is subject unto Christ, so let 
the wives be to their own husbands in every thing." 
" Let the wife see that she reverence her husband." 
" Likewise, ye wives, be in subjection to your own 
husbands." 

The apostle Paul, moreover, intimates that this sub- 
ordination of the woman to the man was originally 
indicated by the manner in which she was created : 
" He " — that is, the man — " is the image and glory 
of God ; but the woman is the glory of the man. For 
the man is not of the woman, but the woman of the 
man ; neither was the man created for the woman, but 
the woman for the man." The body of the woman 
was not created originally of the dust, as the man was, 



THE FAMILY RELATION. 267 

nor was her soul, like his, formed directly after the 
divine image ; but the former was constructed of a 
portion of the flesh and bone of the man, while the 
latter was modeled after his soul, so as to bear his 
image, rather than that of the Creator. While this may 
intimate that both the matter of the body, and the fac- 
ulties and dispositions of the soul, are more refined, 
as almost every thing is which is remodeled and made 
over, it, nevertheless, clearly indicates subordination to 
man as the head. Yet the same apostle, by declaring 
the relation between man and woman to be similar to 
that between Christ and the church, has shown that 
the exercise of arbitrary or tyrannical authority, on 
the part of the man, was never contemplated, and is, 
therefore, a* usurpation. The basis of the union between 
the man and the woman, as between Christ and the 
church, is love ; and where Christian principle pre- 
vails, there will rarely, if ever, be occasion to exercise 
authority. But the attempt of some recent reformers 
to confound all distinction between the respective 
place, duties, and sphere of action, of man and woman, 
is a sin against nature, the offspring of an infidel spirit, 
which disregards the teachings both of nature and of 
inspiration. 

The fifth commandment teaches the duty of subor- 
dination to the head of the family, not only on the 
part of the children themselves, but of every member 
of the household. So far as the general interests of 
the family are concerned, persons residing in it are 
regarded in the same light as children, — subject to 
all its laws, rules, and regulations. Thus the Lord 



268 HOUSEHOLD LAW. 

speaks of Abraham : "I know him, that he will com- 
mand his children and his household after him, and 
they shall keep the way of the Lord." The principle 
is here recognized, that Abraham had a right to com- 
mand, not only his own children, but all his household. 
And the same may also be inferred from the language - 
of the fourth commandment. It is addressed to the 
head of the family, and enjoins upon him to see that 
no labor is performed on the Sabbath by any of his 
household, not even excepting the stranger that is 
within his gates. 

The duty of the younger members of the family to 
respect the elder, may be inferred, — 1. From the 
nature and fitness of things. The elder brothers and 
sisters are the superiors of the younger, not only in 
age and experience, but generally in wisdom and 
knowledge. They are better qualified to take the 
lead, and therefore entitled to respect and deference. 
2. The same may also be inferred from the prece- 
dence always given in Scripture to the first-born. 

But the great household duty is love. If this is 
properly discharged, it will set all other matters right. 
If this is wanting, there will be a lack of every thing 
else. The Scriptures insist much upon the duty of 
brotherly love. " Behold how good and how pleasant 
it is for brethren to dwell together in unity ! " Christ, 
in his Sermon on the Mount, severely rebukes the in- 
dulgence of anger, and the want of kindness and 
courtesy, among brethren. And the apostle John 
says, " Whosoever hateth his brother is a murderer." 
A kind, tender-hearted, affectionate, and peaceful tern- 



SOCIETY. 269 

per should be maintained in all the intercourse of 
different members of the same family. 

But, as mankind began to multiply, it became neces- 
sary that the social relations should be extended. A 
number of families, residing near each other, formed 
a neighborhood, or community. This gave rise to the 
new relation of neighbor, from the necessity of inter- 
course between families. This was again extended to 
the formation of nations and kingdoms. But all these 
various relations are subject to the same general laws 
as those of the family ; for they have grown out of 
them. The same principle which requires subordina- 
tion to the head of the family, requires, also, deference 
to the elders of a community, and subordination to the 
rulers of the nation. And the same principle which 
requires the exercise of kindness, gentleness, meek- 
ness, forbearance, condescension, and love, between 
the members of the same family, requires the exercise 
of similar dispositions between individuals of the same 
community and nation. The principle is also still 
farther extended, embracing the whole world as one 
great family, and requiring the exercise of love, and 
the practice of benevolence, towards all mankind. 
" Submit yourselves to every ordinance of man, foi the 
Lord's sake." " Thou shalt love thy neighbor as 
thyself." 

But, in consequence of the fall, another most inter- 
esting relation has been established. Out of this 
apostate world God has chosen himself a family. 
Of this family Christ is the head, and his people are 
the members. Here are the same relations as in the 
23* 



270 



RULES 



natural family ; but they are different in their nature. 
They are spiritual, and, of course, of higher obligation. 
We are required to love Christ more than father or 
mother. And the Lord Jesus says, with emphasis, 
" This is my commandment, that ye love one another." 
When grace is in full exercise, the love which Chris- 
tians bear towards one another is stronger than the 
natural affection which exists between brothers and 
sisters of the same family. 



1. Render to all the members of the family in which 
you reside just that degree of deference and respect 
which belongs to them. Conscientiously regard the 
rules and regulations introduced by the head of the 
family, unless they are contrary to the word of God. 
In such case, you should leave the family ; because 
your relative duties would interfere with your duty to 
God.* It is in the domestic circle that your character 
is to be formed. It is here that your disposition is to 
be tried, and your piety cultivated. Endeavor, then, 
to maintain, in your family intercourse, the same dig- 
nity and propriety of deportment which you wish to 
sustain in society. Never descend to any thing at the 
fireside which you would despise in a more extended 

* This direction would not be proper for a minor in her 
father's house, or in the place provided by a guardian. In 
such cases, it would be duty to remain, and submit to the 
penalty of disobedience ; remembering that it is a blessing to 
bp persecuted for righteousness' sake 



FAMILY INTERCOURSE. 271 

circle. Bring the most minute actions of your daily- 
life to the test of Christian principle. Remember that, 
in the sight of God, there are no little sins. The least 
transgression, unrepented of and unforgiven, is suffi- 
cient to condemn the soul forever. " He that offendeth 
in one point is guilty of all." Especially avoid the 
indulgence of a selfish disposition. Be always ready 
to sacrifice your own feelings, when, by so doing, you 
can give pleasure to others. Study their wishes and 
feelings, and prefer them to your own. Slrive to be 
helpful to others, even at the expense of personal feel- 
ing and interest. " Look not every man on his own 
things, but every man on the things of others." 
" Charity seeketh not her own." Be kind to all : 
respectful towards superiors, courteous to equals, and 
condescending to inferiors. Be particularly careful 
not to trample upon the feelings of servants — a 
meanness of which it is scarcely possible to speak 
in terms of undue severity. If you cultivate the dis- 
positions and principles which I have here recom- 
mended, habitually, hi the domestic circle, they will 
become natural and easy in every other : and this will 
endear you to all your acquaintances. It will bring 
honor upon your profession, increase your influence, 
and thereby enable you to do more for the glory of 
God. 

2. There are special duties growing out of your 
relation to tJie church. Some of these I have con- 
sidered in former chapters. But I have particular 
reference now to social duties. You are to regard all 
the members of the church as brethren and sisters. 



272 CHRISTIAN INTERCOURSE. 

You are to love them in proportion as they are like 
Christ. It is the appearance of his image in them 
which excites our love. " He that loveth him that 
begat, loveth him also that is begotten of him." 
Brotherly love is much insisted on in the Scriptures, 
being repeatedly enjoined by our Lord and his apostles. 
It is so essential a part of the Christian character, that 
it is mentioned by the beloved disciple as one of the 
principal evidences of the new birth. And how do 
we manifest our love to our brothers and sisters ? We 
delight in their society. We love to meet them, and 
to converse with them of the things which concern 
ourselves and the family of which we are members. 
So, if you love your brethren and sisters in the church, 
you will delight in their society ; you will love to 
meet with them ; to interchange kind offices ; to talk 
of the difficulties, trials, hopes, fears, joys, and sor- 
rows, of the way to the heavenly Canaan ; and to 
speak of the interests of the great spiritual family to 
which you belong. This is the spirit alluded to by the 
prophet Malachi, when he says, "Then they that 
feared the Lord spake often one to another; and a 
book of remembrance was written before him for 
them that feared the Lord, and that thought on his 
name." Would that this "book of remembrance" 
were always kept in view when Christians speak to 
one another ! How would it chasten their hearts, ex- 
clude injurious and unprofitable conversation, and lead 
them upward, to hold intercourse with heavenly things, 
as they commune with one another !' 

In addition to the general obligation of social inter- 



MUTUAL RELATIONS OF CHRISTIANS. 273 

course among Christians, there are some particular 
duties which they owe to one another. They are to 
exercise mutual forbearance and tenderness towards 
each other's faults ; and, at the same time, to watch 
over and admonish one another. Whenever you see a 
brother or a sister out of the way, it is your duty, with 
meekness, tenderly and kindly to administer reproof. 
" If a man be overtaken in a fault, ye which are spirit- 
ual, restore such an one in the spirit of meekness." 
" With all lowliness and meekness, with long-suffering, 
forbearing one another in love." In all cases, where 
one is to be selected for the performance of a particu- 
lar duty which may seem to confer honor, prefer oth- 
ers to yourself. " In honor, preferring one another." 
" In lowliness of mind, let each esteem other better 
than themselves." " Yea, all of you be subject one to 
another, and be clothed with humility." " Submitting 
yourselves one to another in the fear of God." Yet 
do not carry this principle so far as to refuse to act 
where duty calls. A disposition to be backward in 
such matters is often a serious hinderance to benevolent 
effort. Be always ready to engage in any enterprise 
for doing good ; but prefer the office which requires the 
most labor with the least honor. Christians ought also 
to take delight in assisting each other, and to feel per- 
sonally interested in each other's welfare. In short, 
the feeling that pervades the church should be preemi- 
nently a FAMILY FEELING. 

3. There are also some duties growing out of your 
relations to general society. Be ever ready to inter- 
change kind offices with every one who maintains a 



274 VISITING. 

decent moral deportment ; and be kind and compas- 
sionate, even to the vicious, so far as you can, without 
associating with them on terms of equality. By this 
means, you may win the affections of the impenitent, 
and thereby secure their attention to direct efforts for 
the salvation of their souls. But you should never 
suffer your feelings of complacency and good-will 
towards those who are destitute of piety, to lead you 
to conform to the spirit of the world which influences 
their conduct. Your social intercourse with them 
should be regulated upon this principle — Never go 
any farther into their society than you can carry your 
religion ivith you. " Be not conformed to this world." 
4. Although it be your duty to visit, yet, in this 
matter, be careful to be governed by religious principle. 
There is in the human mind a tendency to extremes 
in every thing. Against this you need especially to 
be on your guard in social intercourse. When visit- 
ing is excessive, it dissipates the mind, and unfits it for 
any vigorous effort. When this state of mind becomes 
habitual, a person is never easy except when in com- 
pany. The most gifted mind may thus be rendered 
comparatively inert and powerless. But, on the other 
hand, by shutting yourself out from society, you will 
dry up the social feelings, acquire a monkish love of 
solitude, and become soured in your temper towards 
your fellow-beings. You must, therefore, give to visit- 
ing its proper place in the routine of Christian duty. 
That place is just the one which it can occupy without 
encroaching upon more important duties. It should be 
the Christian's recreation. Seasons of relaxation from 



WORLDLY SOCIETY. 275 

the more laborious duties of life are undoubtedly neces- 
sary ; and I know of nothing which can better answer 
this end than the intelligent and pious conversation 
of Christian friends. Your friends have claims upon 
your time and attention ; but these claims can never 
extend so far as to encroach upon more important du- 
ties, or to impair your ability to do good to yourself 
and others. As soon as you discover a secret uneasi- 
ness when out of company, or whenever you find that 
the demands of the social circle have led you to neglect 
other duties, it is time to diminish the number of your 
visits. But do not, on such occasions, violate Christian 
sincerity, by inventing excuses to satisfy your friends. 
Tell them frankly your reasons. If they are true and 
valuable friends, they will see the propriety of your 
conduct, and be satisfied. But, if they seek your 
friendship for their own selfish ends, they will be of- 
fended; in which case, you will lose nothing. 

5. Never go into any company icliere the spirit and 
maxims of the world predominate. This may cut you 
off from a large portion of society ; but it is a rule 
founded on the word of God. If we would not be 
conformed to the world, we must not follow its maxims, 
nor partake of its spirit. It may be said that we should 
go into such society for the purpose of exerting a 
religious influence. But the practical result is directly 
the contrary. The spirit which prevails in such com- 
pany is destructive of all religious feeling : it freezes up 
the warm affections of the Christian's heart. The con- 
sequence is, he is ashamed to acknowledge his Master, 
and avow his principles, where the prevailing current 






276 CONVERSATION IN COMPANY. 

is against him. He therefore moves along with it, to 
the injury of his own soul, and the wounding of his 
Master's cause. His worldly companions see no dif- 
ference between his conduct and their own, and con- 
clude, either that all is right with themselves, or that 
he is a hypocrite. Large parties, as a general rule, 
are unfriendly to the health both of body and soul. 
The most profitable kind of social intercourse is the in- 
formal meeting of small circles, of which a sufficient 
number are religious people, to give a direction and 
tone to conversation. Nevertheless, we should not 
carry this rule so far as to exclude ourselves wholly 
from the society of our unconverted friends ; but let 
them see", by the chastened tone of our conversation, 
our kindness, courtesy, and conscientiousness, that re- 
ligion has improved our character. 

6. When in company, labor to give a profitable 
direction to conversation. If there are elder persons 
present, who introduce general discourse, of a profita- 
ble character, let your words be few : it is generally 
better, in such cases, to learn in silence. But when an 
opportunity offers for you to say any thing that will 
add interest to the conversation, do not fail to improve 
it. Yet let your ideas be well conceived, and your 
words well chosen. " A word fitly spoken is like ap- 
ples of gold in pictures of silver." The interest of 
conversation does not depend so much upon the multi- 
tude of words, as upon the matter they contain, and 
their appropriateness to the subject. But, when no 
other person introduces profitable conversation, take it 
upon yourself. If you will study to be skilful in the 



FRIENDLY ADMONITION. 277 

matter, you may turn any conversation to good account. 
This was one of the peculiar beauties of our Savior's 
discourse. Whatever subject was introduced, he inva- 
riably drew from it some important lesson. If you are 
on the alert, you may always give a proper turn to 
conversation, in this way. I do not say that conver- 
sation should always be exclusively religious ; but it 
should be of a kind calculated to improve the mind 
or the heart, and it should at all times partake of 
the savor of piety. " Let your speech be always with 
grace, seasoned with salt." No proper opportunity, 
however, should be lost, of making a direct religious 
impression. If the solemn realities of divine things 
were always present to our minds, as they ought to be, 
we should never be at a loss to speak of them in a 
becoming manner. When you meet with persons who 
are living without hope, lose no proper occasion to 
warn them of their danger, and show them the sinful- 
ness of their lives, and the guilt of rejecting the Savior. 
But this should be done as privately as possible. Speak- 
ing to them abruptly, in the presence of company, often 
has a tendency to provoke opposition, and harden their 
hearts. However, this caution is not always necessary. 
If there is much tenderness of conscience, admonition 
will be well received, even in the presence of others. 
Great care should be taken, on both sides, that you 
neither injure them by your imprudence, nor neglect 
your duty to their souls through excessive carefulness. 
Study wisdom, skilfulness, and discretion, in all things. 
" He that winneth souls is wise." 

7. Set your face against the discussion of absent 
24 



278 BACKBITING. 

characters. Never allow yourself to say any thing to 
the disadvantage of any person, unless your duty to 
others may require it. This, however, will rarely 
happen ; though it may sometimes be your duty to 
caution others against being ensnared by one whose 
character you know to be bad. The Scriptures con- 
demn backbiting and evil-speaking, in the most point- 
ed terms. " Speak not evil one of another, brethren. 
He that speaketh evil of his brother, speaketh evil of 
the law." " Speak evil of no man." " Let all bitter- 
ness, and wrath, and anger, and clamor, and evil-speak- 
ing, be put away from you." " Debates, envyings, 
wrath, strifes, backbitings, whisperings, swellings, tu- 
mults." " Whisperers, backbiters, haters of God, de- 
spiteful." Here we see how the Lord regards this 
sin ; for he has classed it with the exercise of the most 
abominable passions of the human heart. It is a great 
sin, and productive of much evil in the church and in 
society. It creates heart-burnings, jealousies, and 
strife, and furnishes employment for tale-bearers, — 
that most despicable set of mischief-makers. But this 
sin is often committed without saying any thing direct- 
ly against another. A sly insinuation is often produc- 
tive of more mischief than direct evil-speaking : it 
leaves a vague but strong impression upon the mind of 
the hearer, against the character of the person spoken 
of, and often creates a prejudice which is never re- 
moved. This is unjust and unfair, because it leaves 
the character of the injured person resting under sus- 
picion, without his having an opportunity to remove it. 
This is probably what the apostle means by whisperers. 



EVIL-SPEAKING. 279 

Solomon, also, speaking of the naughty person and 
wicked man, says, " He winketh with his eyes, he 
speaketh with his feet.'''' " He that winketh with the 
eye causeth shame." How often do we see this wink- 
ing, and speaking hy gestures and knowing looks, 
when the characters of others are under discussion ! 
Open and unreserved evil-speaking is unchristian ; but 
this winking, this speaking with the feet, is mean and 
dishonorable. Whenever you perceive a disposition to 
make invidious remarks about others, refuse to join in 
the conversation, and manifest your decided disappro- 
bation. " The north wind driveth away rain ; so doth 
an angry countenance a backbiting tongue." Bear in 
mind the words of the apostle James : " If any man 
among you seemeth to be religious, and bridleth not 
his tongue, but deceiveth his own heart, this man's re- 
ligion is vain." Thus the habitual indulgence of this 
sin will cut off the hope of the loudest professors. 

8. Avoid speaking of yourself '. Vanity and selfish- 
ness lead people to make themselves and their own 
affairs the principal topics of conversation. This is 
treating others with great disrespect, — as though one's 
self were of more consequence than the whole compa- 
ny. Endeavor to keep yourself as much as possible 
out of view, and to direct the thoughts and conversation 
of the company away from personal affairs to intellec- 
tual, moral, and religious subjects. But, when any of 
your friends make known their difficulties to you, man- 
ifest an interest in their affairs, sympathize with them, 
and render them all the assistance in your power. 

9. Never indulge a suspicious disposition. Many 



280 A SUSPICIOUS DISPOSITION. 

persons destroy their own peace, and gain the ill-will 
of others, by the exercise of this unhappy temper. You 
have no right to think others dislike you until they have 
manifested their dislike. Accustom yourself to repose 
confidence in your associates. It is better to be some- 
times deceived, than never to trust. And, if you are 
always jealous of those around you, be sure you will 
soon alienate their affections. In your intercourse with 
others of your own age and sex, be willing always to 
advance at least half way ; and with those whose habits 
are very retiring, you may even go farther. Many 
persons of sterling worth have so low an opinion of 
themselves as to doubt whether even their own equals 
wish to form an acquaintance. "A man that hath 
friends must show himself friendly." Always put the 
best construction upon the conduct of others. Do not 
attach more meaning to their language and conduct 
than they properly express. If at any time you really 
believe yourself slighted, take no notice of it. Yet be 
careful never to intrude yourself into society where 
you have good reason to believe your company is not 
desired. 

10. Be cautious in the formation of intimate friend- 
ships. Christians should always regard one another as 
friends. Yet peculiar circumstances, together with 
congeniality of sentiment and feeling, may give rise to 
a personal attachment much stronger than the common 
bond which unites all Christians. Of this we have a 
beautiful example in the case of David and Jonathan. 
This appears to be a perfect pattern of Christian friend- 
ship. They both, doubtless, loved other pious people ; 



INTIMATE FRIENDSHIPS. 281 

but there was existing between them a peculiar per- 
sonal attachment. Their souls were " knit together." 
Friendships of this kind should not be numerous, and 
the objects of them should be well chosen. Long ac- 
quaintance is necessary, that you may be able to repose 
unlimited confidence in the friend to whom you unbo- 
som your whole heart. Form no such friendships has- 
tily. Think what would have been the consequence 
if David had been deceived in this friend. He would 
certainly have lost his life. 

11. Before going into company, visit your closet. 
Pray that the Lord would so direct your steps that you 
may do all things for his glory ; that he would enable 
you to spend the time profitably to yourself and others ; 
that he would keep you from evil-speaking, levity, fool- 
ish jesting, and every other impropriety ; and that he 
would enable you to honor him, and exert a good influ- 
ence upon others. Endeavor to go out in a serious, 
devout, and tender frame of mind ; and then you may 
expect the Lord will go with you. But, if you go with 
a careless, undevout spirit, you will return with a 
wounded soul. 

24* 



282 



CHAPTER XVHI. 



MARRIAGE. 



Some young persons indulge a fastidiousness of 
feeling in relation to the subject of marriage, as though 
it were indelicate to speak of it. Others make it the 
principal subject of their thoughts and conversation ; 
and yet seem to think it must never be mentioned 
but in jest. Both these extremes should be avoided. 
Marriage is an ordinance of God, and therefore a 
proper subject of thought and discussion, with reference 
to personal duty. It is a matter of great importance, 
having a direct bearing upon the glory of God and the 
happiness of individuals. It should, therefore, never 
be approached with levity. But, as it requires no more 
attention than what is necessary in order to understand 
present duty, it would be foolish to make it a subject 
of constant thought, and silly to make it a common 
topic of conversation. It is a matter which should be 
weighed deliberately and seriously by every young 
person. In reference to the main subject, two things 
should be considered. 

I. Marriage is desirable. It was ordained by the 
Lord at the creation, as suited to the state of man as a 
social being, and necessary to the design for which he 
was created. There is a sweetness and comfort in the 



MARRIAGE DESIRABLE. 283 

bosom of one's own family, which can be enjoyed 
nowhere else. In early life, this is supplied by our 
youthful companions, who feel in unison with us. But, 
as a person who remains single advances in life, the 
friends of his youth form new attachments, in which 
he is incapable of participating. Their feelings under- 
go a change, of which he knows nothing. He is 
gradually left alone. No heart beats in unison with 
his own. His social feelings wither for want of an 
object. As he feels not in unison with those around 
him, his habits also become peculiar, and perhaps re- 
pulsive, so that his company is not desired : hence 
arises the whimsical attachment of such persons to 
domestic animals, or to other objects which can be 
enjoyed in solitude. As the dreary winter of age 
advances, the solitude of this condition becomes still 
more chilling. Nothing but that sweet resignation to 
the will of God, which religion gives in all circum- 
stances, can render such a situation tolerable. But 
religion does not annihilate the social affections ; it 
only regulates them. It is evident, then, that, by a 
lawful and proper exercise of these affections, both our 
happiness and usefulness may be increased. 

II. On the other hand, do not consider marriage as 
absolutely indispensable. Although it is an ordinance 
of God, yet he has not positively enjoined it upon all. 
The apostle Paul intimates that there may be, with 
those who enter into this state, a greater tendency of 
the heart towards earthly objects, as well as an increase 
of care : " The unmarried woman careth for the 
things of the Lord, that she may be holy both in body 



284 MARRIAGE NOT INDISPENSABLE. 

and spirit ; but she that is married careth for the things 
of the world, how she may please her husband." But 
much more has been made of this than the apostle 
intended. It has been greatly abused and perverted 
by the church of Rome. It must be observed that, in 
the same chapter, he advises that " every man have 
his own wife, and every woman have her own hus- 
band." Whatever may be our condition in life, if 
we seek it with earnestness and perseverance, in the 
way of duty, God will give us grace sufficient for our 
circumstances. But, though it is no sin to marry, 
nevertheless, he says, " Such shall have trouble in the 
flesh. 1 ' It is undoubtedly true that the enjoyments of 
conjugal life have their corresponding difficulties and 
trials ; and, if these are enhanced by an unhappy con- 
nection, the situation is insufferable. For this reason, 
I would have you avoid the conclusion that marriage is 
indispensable to happiness. Single life is certainly to 
be preferred to a connection with a person who will 
diminish, instead of increasing, your happiness. Yet 
I suppose the remark of the apostle, " Such shall have 
trouble in the flesh," had reference chiefly to the 
peculiar troubles of those times, when Christians were 
exposed to persecution, the loss of goods, and even of 
life itself, for Christ's sake ; the trials of which would 
be much greater in married than in single life. 

Bearing in mind the foregoing remarks, you will be 
prepared calmly to consider what qualifications are re- 
quisite in a companion for life. These I shall divide 
into two classes — those which are indispensable, and 



QUALIFICATIONS. 285 

those which are desirable. Of the first class, I see 
none which can be dispensed with, without so marring 
the character of a man as to render him an unfit 
associate for an intelligent Christian lady. But, al- 
though the latter are very important, yet, without 
possessing all of them, a person may be an agreeable 
companion and a man of real worth. 

FIRST CLASS. 

1. The first requisite in a companion for life is 
piety. I know not how a Christian can form so in- 
timate a connection as this with one who is living in 
rebellion against God. You profess to love Jesus 
above every other object, and to forsake all, that you 
may follow him. How can you, then, unite your 
interests with one who continually rejects and abuses 
the object of your soul's delight ? I am at a loss to 
understand how a union can be formed between the 
carnal and the renewed heart. They are in direct 
opposition to each other. The one overflows with love 
to God ; the other is at enmity against him. How, 
then, can there be any congeniality of feeling ? Can 
fire unite with water ? And, " Can two walk together, 
except they be agreed ? " A desire to form such a 
union must be a dark mark against any one's Christian 
character. The Scriptures are very clear and decided 
on this point. The intermarrying of the righteous with 
the wicked was the principal cause of the general cor- 
ruption of the inhabitants of the old world, which 
provoked God to destroy them with the flood. Abra- 



286 MARRYING UNBELIEVERS. 

ham, the father of the faithful, was careful that Isaac, 
the son of promise, should not take a wife from among 
the heathen. The same precaution was taken by Isaac 
and Rebecca, in relation to Jacob. The children of 
Israel were also expressly forbidden to make marriages 
with the heathen, lest they should be turned away 
from the Lord to the worship of idols. And we see a 
mournful example of the influence of such unholy con- 
nections in the case of Solomon. Although he had 
been so zealous in the service of the Lord as to build 
him a temple, and had even been inspired to write 
portions of the Holy Scriptures, yet his strange wives 
turned away his heart, and persuaded him to worship 
idols. Though we are now under a different dispensa- 
tion, yet principles remain the same. The union of a 
heathen and a Jew was, as to its effect on a pious 
mind, substantially the same as the union of a believer 
and an unbeliever ; and the former would be no more 
likely to be drawn away from God by it than the latter. 
Hence we find the same principle recognized in the 
New Testament. Paul, speaking of the woman, says, 
" If her husband be dead, she is at liberty to be married 
to whom she will, only in the Lord." The phrase in 
the Lord denotes being a true Christian; as will 
appear from other passages where the same form of 
expression is used. " If any man be in Christ, he is a 
new creature." It is plainly implied, then, in this 
qualifying phrase, that it is unlawful for a Christian to 
marry one that is unconverted, or out of Christ. The 
same doctrine may also be inferred from the passage, 
" Be not ye, therefore, unequally yoked with unbeliev* 



DISPOSITION. 287 

ers." Although the apostle had no particular reference 
here to this subject, yet he lays down a general princi- 
ple, which applies to all intimate associations with 
unbelievers. And what connection could be more 
intimate than this? I conclude, therefore, that it is 
contrary both to reason and Scripture for a Christian 
to marry an impenitent sinner. And, in this respect, 
look not only for an outward profession, but for 
evidence of deep and devoted piety. Look for a 
person who makes religion the chief concern of his 
life ; who is determined to live for God, and not for him- 
self. Make this the test. Worldly-minded professors 
of religion are worse associates than those who make 
no profession. They exert a more withering influence 
upon the soul. And, in considering the evidences of 
devoted piety, you may well take into the account the 
question whether he indulges in the use of intoxicating 
liquors. If he does not practise rigidly the principle of 
abstinence from all intoxicating drinks, you ought to 
reject him at once. No lady is safe in the hands of a 
man, who, at this day, will parley with such an enemy 
to all that is lovely and of good report. Nor will you 
have much reason to repose confidence in him, if he 
is not a hearty friend to the Temperance Reformation. 
2. Another indispensable requisite is an amiable 
disposition. Whatever good qualities a man may 
possess, if he is selfish, morose, sour, peevish, fretful, 
jealous, or passionate, he will make an uncomfortable 
companion. Grace may do much towards subduing 
these unholy tempers ; yet, if they were fostered in the 
heart in childhood, and suffered to grow up to maturity 



288 INTELLIGENCE. CONGENIALITY. 

before grace began to work, they will often break out 
in the family circle. However, you will find it ex- 
ceedingly difficult to judge in this matter. The only 
direction I can give on this subject is, that, if you dis- 
cover the exercise of a bad temper in a man, with the 
opportunity you will have of observation, you may 
consider it conclusive evidence of a disposition which 
would render you miserable. 

3. The person of your choice must possess a well- 
cultivated mind. In order to produce a community 
of feeling, and maintain a growing interest in each 
other's society, both parties must possess minds well 
stored with useful knowledge, and capable of contin- 
ued expansion. We may love a person for his piety 
alone, but we cannot long enjoy his society, as a con- 
stant companion, unless that piety is mingled with 
intelligence. To secure your esteem, as well as your 
affections, he must be capable of intelligent conversation 
on all subjects of general interest. And it is especially 
necessary in a husband, that he be not your inferior. 
You cannot entertain suitable feelings of respect and 
deference towards the man who is to be your head, if 
he is inferior to yourself in mental capacity and 
intelligence. 

4. His sentiments and feelings, on general subjects, 
must be congenial with your own. This is a very im- 
portant matter. Persons of great worth, whose views 
and feelings in relation to the common concerns of life 
are opposite, may render each other very unhappy. 
Particularly, if you possess a refined sensibility your- 
self, you must look for delicacy of feeling in a 



ENERGY. SUITABLENESS OF AGE. 289 

companion. A very worthy man may render you 
unhappy by an habitual disregard of your feelings. 
And there are many persons who seem to be utterly 
insensible to the tender emotions of refined delicacy. 
A man who would subject you to continual mortification 
by his coarseness and vulgarity, would be incapable of 
sympathizing with you in all the varied trials of life. 
There is no need of your being deceived on this point. 
If you have much delicacy of feeling yourself, you can 
easily discover the want of it in others. If you have 
not, it will not be necessary in a companion. 

5. Another requisite is energy of character. 
Many people think some worldly prospects are in- 
dispensably necessary. But a man of energy can, by 
the blessing of God, make his way through this world, 
and support a family, in this land of plenty, by his 
own industry, in some lawful calling. And you may 
be certain of the blessing of God, if you obey and 
trust him. A profession or calling, pursued with ener- 
gy, is, therefore, all the estate you need require. But 
do not trust yourself with a man who is inefficient in 
his undertakings. This would be leaning upon a 
broken staff. 

6. The person of your choice must he nearly of 
your own age. Should he be younger than yourself, 
you will be tempted to look upon him as an inferior ; 
and old age will overtake you first. But I should 
suppose the idea of marrying a man advanced in 
years would be sufficiently revolting to the feelings of 
a young female to deter her from it. Yet such things 
often happen. But I consider it as contravening the 

25 



290 



HEALTH. REFINEMENT. 



order of nature, and therefore improper. In such 
case, you will be called upon rather to perform the 
office of a daughter and nurse, than a wife. 



SECOND CLASS. 

1. It is desirable that the man with whom you form 
a connection for life should possess a sound body. A 
man of vigorous constitution will be more capable of 
struggling with the difficulties and trials of this world, 
than one who is weak in body. Yet such an erroneous 
system has been pursued in the education of the gen- 
eration just now coming upon the stage of action, that 
the health of very few sedentary persons remains un- 
impaired. It would, therefore, be cruel selfishness to 
refuse to form a connection of this kind, on this ground 
alone, provided the individual has no settled disease 
upon him. A person of feeble constitution requires 
the comfort and assistance of a companion more than 
one in vigorous health. But it certainly would not be 
your duty to throw yourself away upon one already 
under the influence of an incurable disease. 

2. Refinement of manners is a very desirable 
quality in a companion for life. This renders a per- 
son's society more agreeable and pleasant, and may 
be the means of increasing his usefulness. Yet it will 
not answer to make it a test of character ; for it is 
often the case that men of the brightest talents, and of 
extensive education, — who are m every other respect 
amiable and worthy, — have neglected the cultivation 
of their manners ; while there are very many, destitute 



SIMILARITY OF SENTIMENT. 291 

alike of talent and education, who seem to be adepts 
in the art of politeness. However, this may be culti- 
vated, by a person of good sense, who appreciates its 
importance. 

3. A sound judgment is also very necessary to 
enable a man to direct the common affairs of life. 
But this, also, may be cultivated by experience, and 
therefore cannot be called indispensable. 

4. Prudence is very desirable. The rashest youth, 
however, will learn prudence by experience. After a 
few falls, he will look forward before he steps, that he 
may foresee and shun the evil that is before him ; 
but,- if you choose such a one, take care that you do 
not fall with him, and both of you break your necks 
together. 

5. It is a matter of great importance that the person 
with whom you form a connection for life, should 
belong to the same denomination of Christians with 
yourself. The separation of a family, in their attend- 
ance upon public worship, is productive of great 
inconvenience and perplexity ; and there is serious 
danger of its giving rise to unpleasant feelings, and 
becoming an occasion of discord. I think it should be 
a very serious objection against any man, that he be- 
longs to a different communion from yourself. 

In additien to these, your own good sense and taste 
will suggest many other desirable qualities in a com- 
panion for life. 

Upon receiving the addresses of a man, your first 
object should be to ascertain whether he possesses 
those prominent traits of character which you consider 



292 HOW TO DECIDE. 

indispensable. If he lack any one of these, you have 
no further inquiry to make. Inform him openly and 
ingenuously of your decision ; but spare his feelings, 
as far as you can consistently with Christian sincerity. 
He is entitled to your gratitude for the preference he 
has manifested for yourself. Therefore, treat him 
courteously and tenderly ; yet let him understand that 
your decision is conclusive and final. If he possess 
the feelings of a gentleman, this course will secure for 
you his esteem and friendship. But, if you are satis- 
fied with respect to these prominent traits of charac- 
ter, next look for those qualities which you consider 
desirable^ though not indispensable. If you discover 
few or none of these, it will be a serious objection 
against him. But you need not expect to find them 
all combined in any one person. If you seek for 
a perfect character, you will be disappointed. In 
this, as well as in every other relation of life, you 
will need to exercise forbearance. The best of 
men are compassed about with imperfection and 
infirmity. Besides, as you are not perfect yourself, 
you have no right to look for perfection in a 
companion. 

While deciding these points, keep your feelings 
under control. Suffer them to have no influence 
upon your judgment. A Christian should never be 
governed by impulse. Many persons have, no doubt, 
destroyed their happiness for life, by suffering their 
feelings to get the better of their judgment. Seek 
wisdom from above. The Lord directs all our ways, 
and we cannot expect to be prospered in any thing 



PECULIAR AFFECTION. 293 

wherein we neglect to acknowledge him and seek his 
direction. But, when you have satisfied yourself in 
relation to these things, and the person whose ad- 
dresses you are receiving has distinctly avowed his 
intentions, you may remove the restraint from your 
feelings ; which, as well as your judgment, have a 
deep concern in the affair. A happy and prosperous 
union must have for its basis a mutual sentiment of 
affection, of a peculiar kind. If you are satisfied that 
this sentiment exists on his part, you are to inquire 
whether you can exercise it towards him. For, with 
many persons of worth, whom we may esteem, there 
is often wanting a certain undefinable combination 
of qualities, not improperly termed the soul of char- 
acter ; which alone seems to call out the exercise 
of that peculiar sentiment of which we are speaking. 
But I seriously charge you never to form a connec- 
tion which is not based upon this principle. Such 
depraved creatures as we are need the aid of the 
warmest affection to enable us to exercise that mutual 
forbearance, so indispensable to the peace and happi- 
ness of the domestic circle. That the conjugal rela- 
tion should be cemented by a principle of a peculiar 
kind, will moreover appear from the superiority of the 
soul over the body. When two human beings unite 
their destinies, there must be a union of soul, or else 
such union is but partial. And the union of soul must 
be the foundation of the outward union, and of course 
precede it. The same may likewise be inferred from 
the existence of such a principle in the human breast. 
When Adam first saw Eve, he declared the nature of 
25* 



294 SOCIETY OF GENTLEMEN. 

this union, and added, " For this cause shall a man 
leave his father and mother, and cleave unto his 
wife;" implying that the affection between the par- 
ties to this connection should be superior to all other 
human attachments. The frown of God must, then, 
rest upon a union founded upon any other principle ; 
for by it the order of nature is contravened, and there- 
fore the blessings of peace and happiness cannot be 
expected to attend it. 

But love is not a principle which is brought into 
existence as it were by magic. It must always be 
exercised in view of an object. Do not, therefore, 
hastily decide that you cannot love a man who pos- 
sesses the prominent traits, of character necessary to 
render you happy. You ought, however, to be fully 
satisfied that such a sentiment, of a permanent charac- 
ter, does really exist in your own bosom, before you 
consent to a union. 

In your ordinary intercourse with gentlemen, much 
caution should be observed. Always maintain a dig- 
nity of character, and never condescend to trifle. But, 
in your conversation upon general subjects, you may 
exercise the same sociability and freedom which you 
would with ladies ; not seeming to be sensible of any 
difference of sex. Indignantly repel any improper 
liberties ; but never decline attentions which are con- 
sidered as belonging to the rules of common politeness, 
unless there should be something in the character of 
the individual which would justify you in wishing 
wholly to avoid his society. Some men are so dis- 



INTERCOURSE WITH GENTLEMEN. 295 

agreeable in their attentions, and so obtrusive of their 
company, that they become a great annoyance to 
ladies. I think you would be justifiable in refusing 
ordinary attentions from such men, till they learn 
better manners. Pay the strictest regard to propriety 
and delicacy, in all your conduct ; yet do not maintain 
such a cold reserve and chilling distance, as to pro- 
duce the impression, in the mind of every one you 
meet, that you dislike his society. No gentleman of 
refined and delicate feelings will intrude his company 
upon ladies, when he thinks it is not desired ; and you 
may create this impression, by carrying your reserve 
to an extreme. But the contrary extreme, of an ex- 
cessive fondness for the society of gentlemen, is still 
more to be avoided. By cultivating an acute sense of 
propriety in all things, with a nice discrimination of 
judgment, you will be able generally to direct your 
conduct aright in these matters. 

Never indulge feelings of partiality for any man 
until he has distinctly avowed his own sentiments, and 
you have deliberately^ determined the several points 
already mentioned. If y r ou do, you may subject your- 
self to much needless disquietude, and perhaps the 
most unpleasant disappointments. And the wounded 
feeling thus produced may have an injurious effect 
upon your subsequent character and happiness. 

CAUTIONS. 

1. Do not suffer this subject to occupy a very 
prominent place in your thoughts. To be constantly 



296 CAUTIONS. 

ruminating upon it, can hardly fail of exerting an 
injurious influence upon your mind, feelings, and 
deportment ; and you will be almost certain to betray 
yourself, in the society of gentlemen, and, perhaps, 
become the. subject of merriment, as one who is 
anxious for a husband. 

2. Bo not make this a matter of common con- 
versation. There is, perhaps, nothing which has 
a stronger tendency to deteriorate the social inter- 
course of young people, than the disposition to give 
the subject of matrimonial alliances so prominent a 
place in their conversation, and to make it a mat- 
ter of jesting and mirth. There are other subjects 
enough, in the wide fields of science, literature, 
and religion, to occupy the social hour, both prof- 
itably and pleasantly ; and a dignified reserve, on 
this subject, will protect you from rudeness, which 
you will be very likely to encounter, if you indulge 
in jesting and raillery in regard to it. 

3. Do not speak of your own private affairs of this 
kind, so as to have them become the subject of conver- 
sation among the circle of your acquaintances. It 
certainly does not add to the esteem of a young lady, 
among sensible people, for her to be heard talking 
about her beaux. Especially is this caution necessary 
in the case of a matrimonial engagement. Remember 
the old adage, — 

" There's many a slip 
Between the cup and the lip ; " 

and consider how your feelings would be mortified, if, 



CAUTIONS. 297 

after making such an engagement generally known 
among your acquaintances, any thing should occur to 
break it off. In such case, you will have wounded 
feeling enough to struggle with, without the additional 
pain of having the affair become a neighborhood talk. 

4. Do not make an engagement a long time before 
you expect it to be consummated. Such engagements 
are surrounded with perils. A few years may make 
such changes in the characters and feelings of young- 
persons as to destroy the fitness and congeniality of 
the parties ; while, if the union had been consummated, 
ihey would have assimilated to each other. 

In short, let me entreat you to cultivate the most 
delicate sense of propriety, in regard to every thing 
having the most distant relation to this matter ; and let 
ail your feelings, conversation, and conduct, be regu- 
lated upon the most elevated principles of purity, 
refinement, and religion ; but do not carry your delica- 
cy and reserve to the extreme of prudery, which is an 
unlovely trait of character, and which adds nothing to 
the strength of virtue. 



298 



CHAPTER XIX. 

SUBMISSION. DEPENDENCE. CONTENTMENT. 

The secret of true happiness lies in a cordial 
acquiescence in the will of God. It is 

" Sweet to lie passive in his hand, 
And know no will but his." 

The doctrine of a particular providence is precious to 
the Christian's heart. It enables him to see the hand of 
God in every event. Hence the sinfulness of a repin- 
ing, discontented, unsubmissive temper. It is difficult 
to reconcile the habitual indulgence of such a disposi- 
tion with the existence of grace in the heart. The 
first emotion of the new-born soul is submission to the 
will of God. We are prone to lose sight of the hand 
of God in the little difficulties and perplexities which 
are of every- day occurrence, and to look only at 
second causes. And so we often do in more important 
matters. When we are injured or insulted by others, 
we are disposed to murmur and complain, and give 
vent to our indignation against the immediate causes of 
our distress ; forgetting that these are only the instru- 
ments which God employs for the trial of our faith 
or the punishment of our sins. Thus God permitted 
Satan to try the faith of Job. Thus he permitted 



HAND OF GOD IN COMMON EVENTS. 299 

Shimei to curse David. But the answer of this godly 
man is worthy of being imitated by all Christians under 
similar circumstances : " Let him curse, because the 
Lord hath said unto him, Curse David." Thus, also, 
the Lord employed the envy of Joseph's brethren to 
save the lives of all his father's family. " But as for 
you, ye thought evil against me ; but God meant it unto 
good, to bring to pass, as it is this day, to save much 
people alive." The principal reason why the histories 
of the Bible are so much more instructive than other 
histories is, that the motives of men, and the secret 
agency of divine Providence, are brought to light. 
Hence, also, the reason why the events recorded in 
Scripture appear so marvellous. If we could see how 
the hand of God is concerned in all things that occur 
within our observation, they would appear no less 
wonderful. 

In this doctrine, we have the strongest motive for a 
hearty and cheerful resignation to all the crosses and 
difficulties, trials and afflictions, which come upon us 
in this life, whatever may be their immediate cause. 
We know that they are directed by our heavenly 
Father, whose " tender mercies are over all his 
works," and who " doth not afflict willingly, nor 
grieve, the children of men." And, whether we are 
Christians or not, the duty of submission is the same. 
When we consider the re/ation which we sustain to 
God, as guilty rebels against his government, we must 
see that, whatever may be our afflictions, so long as 
we are out of hell, we are the monuments of his mercy. 






300 MOTIVES TO RESIGNATION. 

" Wherefore doth a living man complain, — a man for 
the punishment of his sins ? " 

But, if we have evidence that we are the children 
of God, his promises furnish abundant consolation in 
every trial. We are assured "that all things work 
together for good to them that love God." And 
of this we have many examples in the Holy Scriptures, 
where the darkest providences have proved, in the end, 
to be fraught with the richest blessings. It was so in 
the case of Joseph, already mentioned. We are also 
taught to look upon the afflictions of this life as the 
faithful corrections of a kind and tender Parent. " For 
whom the Lord loveth, he chasteneth, and scourgeth 
every son whom he receiveth." How consoling the 
reflection that all our sufferings are designed to 
mortify and subdue our corruptions, to wean us from 
the world, and lead us to a more humble and constant 
sense of dependence upon God ! Besides, the people 
of God have the most comforting assurances of his 
presence in affliction, if they will but trust in him. 
" In all thy ways acknowledge him, and he shall direct 
thy steps." " Cast thy burden upon the Lord, and he 
shall sustain thee : he shall never suffer the righteous 
to oe moved." " God is our refuge and strength, 
a very present help in trouble : therefore will not we 
fear, though the earth be removed, and though the 
mountains be carried into the midst of the sea ; though 
the waters thereof roar and be troubled, though the 
mountains shake with the swelling thereof." "TAe 
steps of a good man are ordered by the Lord ; and he 



COMFORTING CONSIDERATIONS. cOl 

delighteth in his way. Though he fall, he shall not be 
utterly cast down ; for the Lord upholdeth him with his 
hand." How ungrateful for a child of God to repine 
at the dealings of such a tender and faithful Parent ! 
O, the ingratitude of unbelief! Who can accuse the 
Lord of unfaithfulness to the least of his promises? 
Why, then, should we refuse to trust him, when the 
assurances of his watchful care and love are so full and 
so abundant ? 

We have not only strong ground of confidence in 
the Lord, under the pressure of afflictions in general, 
but we are particularly directed to look to him for the 
supply of our temporal wants. If we have evidence 
that we are living members of the body of Christ, 
growing in grace and in the knowledge of him, we 
have the assurance that all things needful for this life 
shall be supplied. Our Savior, after showing the folly 
of manifesting an anxious concern about the supply of 
our temporal wants, since the Lord is so careful in 
feeding the fowls of the air, and clothing the lilies and 
the grass of the field, says, " But seek ye first the 
kingdom of God, and his righteousness, and all these 
things shall be added unto you." By this, however, 
we are not to understand that the Lord will give us 
every earthly blessing which we desire. We are so 
shortsighted as often to wish for things which would 
prove injurious to us. But we are to understand that 
he will give us all that he sees best for us. And surely 
w T e ought to be satisfied with this ; for he who sees the 
er*i from the beginning, must know much better than 
we what is for our good. The Scriptures abound with 
26 



302 SUPPLY OF TEMPORAL WANTS. 

similar promises. " O, fear the Lord, ye his saints ; 
for there is no want to them that fear him. The young 
lions do lack and suffer hunger ; but they that seek the 
Lord shall not want any good thing." " Trust in the 
Lord, and do good, and verily thou shalt be fed. I 
have been young, and now am old ; yet have I not seen 
the righteous forsaken, nor his seed begging bread." 
" No good thing will he withhold from them that walk 
uprightly." " But my God shall supply all your need, 
according to his riches in glory by Christ Jesus." 
" Godliness is profitable unto all things, having promise 
of the life that now is, and of that which is to come." 
It must, then, be a sinful distrust of the word of God, 
to indulge in anxious fears about the supply of our 
necessities. If we believed these promises, in their 
full extent, we should always rest in them, and never 
indulge an anxious thought about the things of this life. 
This God requires of us. " And seek not ye what ye 
shall eat, or what ye shall drink, neither be ye of 
doubtful mind." " Therefore take no thought, saying, 
What shall we eat ? or what shall we drink ? or where- 
withal shall we be clothed ? " " Be careful for 
nothing." And what can be more reasonable than this 
requirement, when he has given us such full and re- 
peated assurances that he will supply all our wants ? 
The silver and the gold, and the cattle upon a thousand 
hills, belong to our heavenly Father. When, therefore* 
he sees that we need any earthly blessing, he can 
easily order the means by which it shall be brought 
to us. 

From the precious truths and promises which we 



DUTY OF CONTENTMENT. 303 

have been considering, we infer the duty of contentment 
in every situation of life. If God directs all our ways, 
and has promised to give us just what he sees we need, 
we surely ought to rest satisfied with what we have ; 
for we know it is just what the Lord, in his infinite 
wisdom and unbounded goodness, sees fit to give us. 
But the apostle Paul enforces this duty with direct 
precepts. " But godliness with contentment is great 
gain." " Having food and raiment, let us be therewith 
content." " Be content with such things as ye have ; 
for he hath said, I will never leave thee, nor forsake 
thee." Here he gives the promise of God as a reason 
for contentment. It is, then, evidently the duty of 
every Christian to maintain a contented and cheerful 
spirit in all circumstances. This, however, does 
not forbid the use of all lawful and proper means to 
improve our condition. But the means must be used 
with entire submission to the will of God. The child 
of God should cast all his care upon him ; and, when 
he has made all suitable efforts to accomplish what he 
considers a good object, he must commit the whole to 
the Lord, with a perfect acquiescence in his will, even 
to the utter disappointment of his own hopes. 



304 



CHAPTER XX. 



SELF-EXAMINATION. 



In view of the positive injunctions of Scripture, no 
argument is necessary to show that self-examination is 
a duty. Paul says, " Examine yourselves, whether ye 
be in the faith ; prove your own selves." But, if the 
word of God had been silent upon the subject, the im- 
portance of self-knowledge would have been a suffi- 
cient motive for searching into the secret springs of 
action which influence our conduct. A person igno- 
rant of his own heart is like a merchant who knows 
not the state of his accounts, while eveiy day liable to 
become a bankrupt ; or like the crew of a leaky ves- 
sel, who are insensible to their danger. The professed 
follower of Christ, who knows not whether he is a true 
or false disciple, is in a condition no less dangerous. 
Although we may be Christians without the assurance 
of our adoption, yet we are taught in the Holy Scrip- 
tures that such assurance is to be attained. Job, in 
the midst of his affliction, experienced its comforting 
support : " I know" says he, " that my Redeemer liv- 
eth." David says, with confidence, " I shall be satis- 
fied when I awake with thy likeness." Paul expresses 
the like assurance : " I know whom I have believed, 
and am persuaded that he is able to keep that which I 



SELF-EXAMINATION. 305 

have committed unto him against that day." AH 
Christians are taught to expect the same, and exhorted 
to strive after it : " And we desire that every one of 
you do show the same diligence to the full assurance 
of hope, unto the end." " Let us draw near with a 
true heart, in full assurance of faith." "Beloved, if 
our heart condemn us not, then have we confidence 
toward God." " He that believeth on the Son of God 
hath the witness in himself." " For ye have not re- 
ceived the spirit of bondage again to fear; but ye 
have received the spirit of adoption, whereby we cry, 
Abba, Father. The Spirit itself beareth witness with 
our spirit that we are the children of God." " Grieve 
not the Holy Spirit of God, whereby ye are sealed 
unto the day of redemption." 

But, as gold dust is sometimes concealed in the 
sand, so grace in the heart may be so mingled with 
remaining corruption, that we cannot clearly distinguish 
its motions. It might not be for the benefit of a per- 
son of such low attainments in the divine life to receive 
an assurance of God's favor until these corruptions 
have been so far subdued as to give the principle of 
grace the ascendency. Hence God has wisely di- 
rected that the sure evidence of adoption can be pos- 
sessed only by those who have made such progress in 
holiness as to be able to discern the fruits of the Spirit 
in their hearts and lives. The witness of the Spirit 
must not be sought in any sudden impulses upon the 
mind, but in the real work of grace in the heart, con- 
forming it to the image of God. Even if God should 
indulge us with such impulses or impressions, they 
26* 



306 SELF-EXAMINATION. 

would not be certain evidence of our adoption, because 
Satan can counterfeit experiences of this kind. Hence 
we may account for the strong confidence which is 
sometimes expressed by young converts who after- 
wards fall away. But when the image of God can be 
seen in our hearts and lives, we may be certain that 
we are his children. That this is the true witness of 
the Spirit, may be inferred from the passage last 
quoted. When this Epistle was written, it was the 
custom of princes to have their names and images 
stamped upon their seals. These seals, when used, 
would leave the impression of the name and image of 
their owners upon the wax. So, when God sets his 
seal upon the hearts of his children, it leaves an im- 
pression of his name and image. The same thing 
may be intended in Revelation, where Jesus promises 
to give him that overcometh " a white stone, and in 
the stone a new name written." A figure somewhat 
similar is also used in the third chapter of Malachi. 
Speaking of the Messiah, the prophet says, " He shall 
sit as a refiner and purifier of silver." A refiner of 
silver sits over the fire, with his eye steadily fixed upon 
the precious metal in the crucible, until he sees his own 
image in it, as we see our faces in the glass. So the 
Lord will carry on his purifying work in the hearts of 
his children, till he sees his own image there. When 
this image is so plain and clear as to be distinctly dis- 
cerned by us, then the Spirit of God bears witness 
with our spirits that we are his children. As love is 
the most prominent and abiding fruit of the Spirit, it 
may be the medium through which the union between 



SELF-EXAMINATION. 307 

God and the soul is seen, and by which the child of 
God is assured of his adoption. A strong and lively 
exercise of a childlike, humble love may give a clear 
evidence of the soul's relation to God as his child. 
" Love is of God ; and every one that loveth is born 
of God, and knoweth God. He that loveth not, know- 
eth not God ; for God is love" As God is love, the 
exercise of that holy principle in the heart of the be- 
liever shows the impression of the divine image. 
" God is love ; and he that dwelleth in love dwelleth in 
God, and God in him." Hence the apostle John says, 
" We know that we have passed from death unto life, 
because we love the brethren." Bat, if this love is 
genuine, it will regulate the emotions of the heart, and 
its effects will be visible in the lives of those who pos- 
sess it. The same apostle says, " By this we know 
that we love the children of God, when we love God 
and keep his commandments.'''' So that, in order to 
have certain evidence of our adoption into the blessed 
family of which Jesus is the Elder Brother, all the 
fruits of the Spirit must have grown up to some degree 
of maturity. 

From the foregoing remarks, we see the great im- 
portance of self-examination. We must have an inti- 
mate acquaintance with the operations of our own 
minds, to enable us to distinguish between the exercise 
of gracious affections, and the selfish workings of om 
own hearts. And, unless we are in the constant habit 
of diligent inquiry into the character of our emotions, 
and the motives of our actions, this will be an exceed- 



308 OBJECTS OF SELF-EXAMINATION. 

ingly difficult matter. The Scriptures specify several 
objects for which this inquiry should be instituted, viz. 

I. To discover our sins, that we may come to Christ 
for pardon, and for grace to subdue them. David 
prays, " Search me, O God, and know my heart ; try 
me, and know my thoughts ; and see if there be any 
wicked way in me ; and lead me in the way everlast- 
ing." The prophet Jeremiah says, "Let us search 
and try our ways, and turn again unto the Lord." 
This examination should be a constant work. We 
should search into the motives of our actions, and ex- 
amine our religious feelings, to know, if possible, 
whether they come from the Spirit of God, or whether 
they are a fire of our own kindling. We must be 
cautious, however, lest, by diverting our attention from 
the truth, to examine the nature of the emotions pro- 
duced by it, we should lose them altogether. This can 
better be determined afterwards, by recalling to recol- 
lection these emotions, and the causes which produced 
them. If they were called forth by correct views of 
truth, and if they correspond, in their nature, with the 
descriptions of gracious affections contained in the 
Bible, we may safely conclude them to be genuine. 

But, as we are often under the necessity of acting 
without much deliberation ; as we are so liable to neg- 
lect duty ; and as eveiy duty is marred by so much 
imperfection, — it is not only proper, but highly neces- 
sary, that we should have stated seasons for retiring 
into our closets, and calmly and deliberately reviewing 
our conduct, our religious exercises, and the prevailing 



DAILY SELF-EXAM I NATION. 309 

state of our hearts, and comparing them with the 
word of God. There are two very important reasons 
why this work should be performed at the close of 
every day. 1. If neglected for a longer period, we 
may forget both our actions and our motives. It will 
be very difficult for us afterwards to recall them, so as 
to subject them to a thorough examination. 2. There 
is a great propriety in closing up the accounts of every 
day. " Sufficient unto the day is the evil thereof." 
Every day will bring with it work enough for repent- 
ance. Again, when we lie down, we may awake in 
eternity. What, then, will become of those sins which 
we have laid by for the consideration of another day ? 
Let us, then, never give sleep to our eyes till we have 
searched out every sin of the past day, and made fresh 
application to the blood of Christ for pardon. This is, 
indeed, a very difficult work ; but, by frequent prac- 
tice, it will become less so. By sitting down in your 
closet, after finishing the duties of the day, and seri- 
ously and prayerfully engaging in this exercise, you 
may try your conduct and feelings by the rules laid 
down in the word of God. You may thus bring to 
remembrance the exercises of your heart, as well as 
your actions, and be reminded of neglected duty, and 
of those great practical truths which ought ever to be 
kept before your mind. You may bring up your sins, 
and set them in order before you, and discover your 
easily-besetting sins. You may be led to the exercise 
of penitence, and be driven anew to the cross of Christ 
for pardon, and for strength to subdue indwelling cor- 
ruption. Whenever you discover that you have exer- 



310 SELF-EXAMINATION. 

cised any correct feeling, or that your conduct has in 
any respect been conformed to the word of God, ac- 
knowledge with gratitude his grace in it, and give him 
the glory. Wherein you find you have been deficient, 
confess your sin before God, and apply afresh to the 
blood of Christ, which " cleanseth from all sin." But 
be cautious that you do not put your feelings of regret, 
your tears and sorrows, in the place of the great sac- 
rifice. Remember that no degree of sorrow can atone 
for sin ; and that only is godly sorrow which leads to 
the blood of Jesus. Any peace of conscience obtained 
from any other source must be false peace. It is in 
believing, only, that we can have joy and peace. 

You will find advantage from varying this exercise. 
When we frequently repeat any thing in the same 
form, we are in danger of acquiring a careless habit, 
so that it will lose its effect. Sometimes take the ten 
commmandents, and examine your actions and mo- 
tives by them. And, in doing this, you will find great 
help from the explanation of the commandments, con- 
tained in the "Assembly's Shorter Catechism.'" This 
shows their spirituality, and brings them home to the 
heart. Again, you may take some portion of Scrip- 
ture which contains precepts for the regulation of the 
conduct, and compare the actions of the day with 
them. Or you may take the life of Christ as a pat- 
tern, compare your conduct and motives with it, and 
see whether in all things you have manifested his 
spirit. 

But do not be satisfied till the exercise, however 
performed, has taken hold of the heart, and led to 



OBJECT OF SELF-EXAMINATION. 311 

penitence for sin, and a sense of pardon through the 
blood of Christ, which accompanies true contrition ; 
for " the Lord is nigh unto them that are of a broken 
heart, and saveth such as be of a contrite spirit." 

II. Another object of self-examination may be, to 
ascertain the reason why the Lord does not answer 
our prayers, This reason may generally be found in 
ourselves. I know of but two exceptions. One is, 
when the thing- we ask is not agreeable to the will of 
God. The other is, when the Lord delays to answer 
our prayers for the trial of our faith. The obstacles 
which exist in ourselves, to prevent his granting our 
requests, are generally some of the following: L. We 
may be living in the practice of some sin, or the neg- 
lect of some duty. " If I regard iniquity in my heart," 
says the Psalmist, "the Lord will not hear me." "He 
that turneth away his ear from hearing the law, even 
his prayer shall be abomination." We may weep day 
and night on our knees before God ; yet, if we are 
living in the habitual neglect of duty, or if any sin 
cleaves to us for which we have not exercised repent- 
ance and faith in the atoning blood of Christ, we have 
no reason to expect that he will hear our prayers. 
2. We may not be sufficiently humble before God. 
" Though the Lord be high, yet hath he respect unto 
the lowly; but the proud he knoweth afar off." "God 
resisteth the proud, but giveth grace unto the humble." 
" Humble yourselves in the sight of the Lord, and he 
shall lift you up." " Whosoever shall exalt himself 
shall be abased ; and he that shall humble himself shall 



312 EXAMINE YOUR PRAYERS. 

be exalted." Hence, if our hearts are proud, and we 
refuse to humble ourselves before God, he will not an- 
swer our prayers. 3. We may not desire the things 
we ask that God may be glorified, but that it may min- 
ister to our own gratification. " Ye ask, and receive 
not, because ye ask amiss, that ye may consume it 
upon your lusts." When we ask with such motives, 
we have no right to expect that God will hear our 
prayers. 4. We may not be asking in faith. " But 
let him ask in faith, nothing wavering. For he that 
wavereth is like a wave of the sea, driven with the 
wind and tossed. For let not that man think that he 
shall receive any thing of the Lord." " Without faith, 
it is impossible to please God." 5. We may be ex- 
ercising an unforgiving temper ; and if so, the Lord 
has declared that he will not hear our prayers. (Matt. 
xviii. 35; Mark xi. 25, 26.) 

When, therefore, you have been for some time 
praying for any particular object, without receiving an 
answer, carefully examine yourself with reference to 
these points, and wherein you find yourself deficient, 
endeavor, in the strength of Christ, immediately to 
reform. If your circumstances will permit, set apart 
a day of fasting and prayer for this object. And, if 
the answer is still delayed, repeat the examination, 
until you are certain that you have complied with all 
the conditions of the promises. 

III. Another object of self-examination is, to ascer- 
tain the cause of afflictions, whether spiritual or tem- 
poral. If the Lord sends distress upon us, or hides 



CAUSE OF AFFLICTIONS. 313 

from us the light of his countenance, he has some 
good reason for it. By reading the book of Haggai, 
you will discover the principles upon which God deals 
with his people ; and there he says, " In the day of 
adversity consider." If, therefore, the work of your 
hands does not prosper, or if the Lord has with- 
drawn from you his special presence, be sure that 
something is wrong : it is time for you to " consider 
your ways." In the book referred to, the Lord in- 
forms the Jews of the cause of their poverty and 
distress. They had not built the house of God. He 
also tells them that the silver and the gold are his, and 
that he will bless them as soon as they do their duty. 
We are as dependent upon God's blessing now as his 
people were then. If we withhold from him what he 
requires of us for advancing the interests of his king- 
dom, can we expect temporal prosperity ? If we refuse 
lo do our duty, can we expect his presence ? These, 
then, should be the subjects of inquiry, in such circum- 
stances. In such cases, also, it may be very proper to 
observe a day of fasting and prayer. 

IV. Another object of self-examination is, to know 
zvhether we are Christians. " Examine yourselves 
whether ye be in the faith." This is a very important 
inquiry. It is intimately connected with every other, 
and should enter more or less into all. In order to 
prosecute this inquiry, you must make yourself ac- 
quainted with the evidences of Christian character. 
These are clearly exhibited in the Holy Scriptures. 
Study the Bible diligently and prayerfully, for the 



27 



314 HELPS. 

purpose of ascertaining the genuine marks of saving 
grace. You may also find benefit from the writings 
of men of great personal experience, who have had 
much opportunity of observing the effects of true and 
false religion. In particular, I would recommend to 
you the careful study of President Edwards's " Trea- 
tise on Religious Affections." He was a man of great 
piety, who had attained to the full assurance of hope. 
He had also passed through a number of revivals of 
religion. The work of which I speak contains a scrip- 
tural view of the evidences of the new birth ; and also 
points out, with great clearness and discrimination, the 
marks of false religion. He distinguishes between 
those things which may be common both to true and 
false religion, and those which are the certain marks 
of true conversion. But, in reading this work, espe- 
cially the first part of it, you need, perhaps, to be 
cautioned against discouragement. While you allow 
the truth its most searching effect upon your heart, do 
not suffer it to drive you to despair. You will, how- 
ever, find the latter part of the book more encouraging. 
In the former part, where he is pointing out the marks 
of false religion, of selfishness, and of spiritual pride, 
it would seem as if none could escape being stripped 
of all their claims to true religion ; but, in the latter 
part, where he describes the effects of true piety, the 
marks of humility, &c, the reading of it will be likely 
to discover to you the marks of a saving change, if 
you have any. 

Self-examination, for this object, should be habituai. 



4.M I A CHRISTIAN? 315 

In reading the Bible, in meditation, in hearing the 
word, — wherever you see an evidence of Christian 
character, inquire whether you possess it. But you 
ought, also, frequently to set apart seasons for the 
solemn and prayerful consideration of the important 
question, " Am I a Christian ? " A portion of the 
Sabbath may be very properly spent in this way. 
You should enter upon this work with the solemnities 
of the judgment day before you. The Scriptures 
furnish abundant matter for self-examination. Bring 
the exercises of your heart, and the conduct of your 
life, to this unerring standard. You will also find 
much assistance in this exercise by the use of the 
following tracts, published by the American Tract 
Society: No. 21, entitled "A Closet Companion;" 
No. 146, entitled " Helps to Self-Examination ; " and 
No. 165, entitled " True and False Conversions distin- 
guished." You have likewise probably noticed sev- 
eral chapters in Doddridge's "Rise and Progress" 
admirably adapted to this object. I mention these 
because it is advantageous frequently to vary the 
exercise. Take time to perform the work of self- 
examination thoroughly, bringing to your aid all the 
information you can obtain from these and other 
sources, — varying the exercise at different times, 
that it may not become superficial and formal. 

I have prepared some questions, in my little work 
entitled " The Closet" both for the general purpose 
of inquiring as to the main question whether we are 
Christians, and also for particular occasions, as the 



316 



THE LORD S SUPPER. 



close of the day, Sabbath evening, before communion, 
&c, to which I must refer you, instead of pursuing 
this part of the subject further, in this place. 

Should you, at any time, come to the deliberate 
conclusion that you are resting upon a false hope, give 
it up, but do not abandon yourself to despair. Go 
immediately to the cross of Christ. Give up your 
heart to him, as though you had never come before. 
There is no other way. This is the only refuge, and 
Jesus never sent a soul empty away. " Him that 
cometh to me I will in no wise cast out." Persevere, 
even though you find scarce evidence enough to give 
a faint glimmering of hope. Continually renew your 
repentance and faith in Christ. Diligence in self- 
examination may be a means of growth in grace ; and if 
you are really a child of God, your evidences will 
increase and brighten, till you will be able to indulge 
" a good hope through grace." " For, in due time, 
we shall reap, if we faint not." And " The path of 
the just is as the shining light, that shineth more and 
more unto the perfect day." 

V. Another object of self-examination is, to ascer- 
tain whether we are prepared to approach the hordes 
table. "But let a man examine himself, and so let 
him eat of that bread, and drink of that cup." Here 
the duty of self-examination, before partaking of the 
Lord's supper, is evidently taught. And, in the next 
verse, we are told what is requisite to enable us to 
partake of this ordinance in an acceptable manner. It 
is, that we have faith to discern the Lord's body. A 



317 



backslider in heart, even though a real Christian, is 
not prepared to partake of this spiritual feast, without 
renewing his repentance and faith. In this exami- 
nation, two subjects of inquiiy present themselves. 
1. "Am I a Christian?" 2. "Am I growing in 
grace ? " In regard to the first of these inquiries, 
enough has already been said. To answer the second, 
you will need consider, 1. Whether you were liv- 
ing in the exercise of gracious affections at the last 
communion ; 2. Whether you have since made any 
progress in the divine life. For questions, I must 
again refer you to " The Closet." 

If you have time to keep a journal, you may find 
some advantage from reviewing it on such occasions. 
It will aid your memory, and help you to give your 
past life a more thorough examination. You will 
thereby be the better able to judge whether you are 
making progress. It should, however, be written sole- 
ly for your own private use, without the remotest idea 
of having it ever seen by others ; or else it may 
become a snare to you. But, however unfit this 
examination may find you, do not let Satan tempt you 
to stay away from the Lord's table. It is your duty 
to commemorate his dying love. It is your duty, also, 
to do it with a suitable preparation of heart. Both 
these duties you will neglect by staying away. In 
doing so, you cannot expect God's blessing. But set 
immediately about the work of repentance. Come to 
the cross of Christ, and renew your application to his 
atoning blood. Give yourself away to God anew, and 
27* 



318 CONCLUSION. 

renew your covenant with him. In doing this, he will 
bless your soul ; and the Lord's table will be a season 
of refreshing. But, if this preparation be heartfelt and 
sincere, its fruits will be seen in your subsequent life. 
Remember who has said, " Be thou faithful unto 

DEATH, AND I WILL GIVE THEE THE CROWN OF LIFE." 



AN ADDEESS 



ON 



FEMALE EDUCATION. 



The " Sweet Singer of Israel" in supplicating for 
the prosperity of his people, prays that their daughters 
may be " as corner stones, polished after the similitude 
of a palace ;" and this gives us the true idea of the 
Christian lady's education. By " corner stone," how- 
ever, we are not to understand the stone laid under 
the corner, at the base, on which the building rests ; 
but the " corner pillars,"' which bind the edifice to- 
gether, and being highly wrought and finely polished, 
impart symmetry and beauty to the whole struc- 
ture. Nevertheless, this does not indicate an educa- 
tion merely ornamental and showy. Our daughters 



320 AN ADDRESS ON 

are to be " corner pillars " in society, polished after the 
similitude of a palace. A palace must be built of the 
finest, most substantial, solid materials ; else it would 
not be susceptible of the fine polish required for those 
corner pillars that are to set off and display, to the 
best advantage, the beauty of the structure. 

I can hardly think of a more apposite figure that 
could have been chosen to represent the position occu- 
pied in society by a cultivated, refined Christian lady. 
But the idea conveyed by this figure cannot be carried 
out without making the solid branches the basis of an 
education. A " polished corner stone " cannot be 
formed out of the rough, zigzag, crossed-grained pud- 
ding stone, nor of the mica slate, nor of the soft free- 
stone. They will not take polish. Nor can it be con- 
structed of base materials, and covered over with paint 
and gilding. The counterfeit will certainly be detected. 
And what greater repulsion can the mind experience, 
than on a close inspection of the object which at a dis- 
tance was admired for its beauty and grace, to discover 
that it was a base imitation ! 

Then, again, it is to be observed that a palace is 
constructed with a beautiful symmetry of proportions ; 



FEMALE EDUCATION. 321 

with nothing redundant, and no part lacking ; with 
nothing to offend the eye, that the beholder may he 
impressed with its solid grandeur, and charmed with 
its exquisite beauty. But such a result cannot be 
reached by any one-sided system of education. What- 
ever may be the plan pursued, it must embrace the 
thorough cultivation of all the powers of body and 
mind. Physical training must develop the energies 
of- the body, and impart symmetry to the form and 
grace to its motions. Nor is this to be despised as a 
minor consideration. If we regard the power of influ- 
ence as a means of usefulness, the effect of first im- 
pressions must not be overlooked. How often does it 
require a long acquaintance to overcome the unfavor- 
able impression produced by a rough exterior or a for- 
bidding aspect. The casket must be cared for, not 
only for the sake of the jewel it contains, but that it 
may give some outward indication of its contents. 
God has not clothed all nature with the forms of 
beauty, nor imparted to the eye such quick perception 
of the beautiful, to teach us a lesson of indifference to 
external objects. Yet the jewel itself is the main thing. 
If the casket is broken and found empty, or to contain 



322 AN ADDRESS ON 

nothing but worthless counterfeits, the outward beauty 
but increases the disappointment. The exterior and 
interior must correspond. The intellectual powers 
must be developed, cultivated, and rendered capable of 
the effort necessary to acquire, receive, digest, and re- 
tain the stores of knowledge which lie open before us, 
as well as to meet and grapple with the stern realities 
of life. It must be apparent, then, that the main ob- 
ject of education is not the mere acquisition of know- 
ledge. Though that is important, yet the crowding of 
the memory with an undigested mass of facts and prin- 
ciples, does not constitute an education. I have heard 
of a man who, when his well gave out, drew water from 
a brook and poured it in to fill it up. This is a good 
illustration of that system of education which aims to 
pour knowledge into the mind, without seeking to draw 
out its own resources. The man should have dug his 
well deeper, and then he would have obtained an inex- 
haustible supply ; but the water, which he poured in, 
soon evaporated, and left his well as empty as it was 
before. So with the mind. An education which brings 
out its own resources, will be as enduring as the mind 
itself ; while that which is merely poured in, by the 






FEMALE EDUCATION. 323 

effort of other minds, will soon be forgotten and lost. 
The chief object of education is to train the mind for 
the acquisition of knowledge ; to teach it to digest, ap- 
propriate, and make its own, whatever it receives. 

With this view of the subject, we shall see the im- 
portance of many studies which, otherwise, might seem 
useless. It is sometimes significantly asked what use 
can ladies have for the learned languages or the 
higher mathematics % But, without stopping to inquire 
whether they may not find great practical use for both, 
it is sufiicient to say that there are certain faculties of 
the mind that cannot be so well unfolded and trained by 
any other means. The study of language is one of the 
best means of training the mind to nice discrimination, 
to distinguish shades of meaning, to perceive moral 
and religious truth, and to understand the force and 
acquire the proper use of language. And this can be 
much better accomplished in the use of the dead, than 
of the living languages ; because dead languages are 
settled and permanent, while living languages are ever 
changing. I may here remark, however, that in ad- 
dition to the mere mental discipline which the study 
of the dead languages furnishes, they expand the mind, 



324 AN ADDRESS ON 

open before it a rich storehouse of thought and of 
knowledge, and prepare it to understand and appre- 
ciate the classic allusions which abound in the best 
writers. The Latin and Greek are the classic lan- 
guages, having been spoken by the most cultivated and 
learned of the ancients. And they form the basis, and 
are interwoven with the texture, of our own and of other 
modern languages, so that a knowledge of them is al- 
most essential to the thorough acquisition of these. 
No expenditure of time and effort upon those languages, 
therefore, is lost. An eminent professor, of much ex- 
perience in the education of young ladies, has expressed 
the opinion that those who pursue the study of Latin, 
will, by means of the increased mental discipline which 
it imparts, carry along an equal number of other stu- 
dies with those who do not. 

The study of mathematics cultivates the perceptive 
faculty, promotes accuracy of conception, gives the 
power of abstraction, and teaches demonstrative reason- 
ing. It may be that a lady will have very little prac- 
tical use for anything more than a few simple rules of 
arithmetic, and yet every effort that she makes to un- 
derstand the more difficult rules, and to solve the most 



FEMALE EDUCATION. 325 

abstruse problems, strengthens and expands her mind, 
and increases her intellectual powers. And, as lan- 
guage and mathematics cultivate different faculties, the 
two combined are necessary to produce a well-balanced 
mind. 

The same principle applies also to other branches. 
The natural sciences enlarge the compass of the mind, 
and open before it a boundless field of contemplation. 
G-eography leads us beyond the narrow bounds of 
vision, and spreading out before us the surface of the 
earth, teaches us its vastness, and tells us what my- 
riads of human beings inhabit its hills and valleys, its 
cities and towns. Astronomy gives names to the ten 
thousand luminaries spread out in the vast expanse 
above us, measures their dimensions and their distances, 
and fills the mind with wonder and admiration at their 
number and magnitude. Geology and mineralogy dive 
into the depths below, and teach us of what mate- 
rials our globe is constructed, and how they were 
moulded into the forms in which we find them. Chem- 
istry takes these, and all that grows on the earth's sur- 
face, or floats in the air, with the air itself, analyzes 
them, shows their constituent parts, and separates them 



326 AN ADDRESS ON 

into their original elements : a science of daily practi- 
cal use in household affairs. 

Botany unfolds to the eye a world of wonders con- 
cealed in every flower, where the Creator has manifested 
his love of the beautiful in the construction of untold 
myriads of the most exquisite forms, and clothed them 
with an infinite variety of the most beautiful colors ; 
and thus it cultivates in us the perception of beauty. 

Philosophy teaches the laws of nature, and unfolds 
the reasons of things, the connection of cause and effect ; 
that we may know not only the fact, but why it is so, 
and the causes which have produced it ; and through 
all these, the mind is led upward "from Nature to 
Nature's God." 

Thus, every department of study has its use in the 
symmetrical cultivation of all the faculties, and in train- 
ing the mind and body for future use. Nor should we 
stop with the solid branches only. The scriptural idea 
embraces also the ornamental. These " corner pillars " 
are for beauty as well as for strength ; and for the latter 
chiefly as they serve to bind together the whole edifice. 
Moreover, they are to be polisJied. As well might we 
think of erecting those marble pillars, rough as they 



FEMALE EDUCATION. 327 

come from the quarry, to beautify and adorn the 
palace, as to leave a lady's education with the solid 
branches only, without the ornamental. Our daughters 
must be as " corner stones," polished after the simili- 
tude of a palace. No matter how fine the material, or 
solid its acquisitions, it must be polished; and the 
more solid, the higher the polish. Nor are what are 
usually termed the ornamental branches without their 
utility as means of cultivation. Drawing cultivates 
the eye, and trains it to nice observation : a habit of 
great importance in every department of life. The 
eye may be so practised by this means as to measure 
distances with almost perfect accuracy. Painting 
teaches the perception of beauty, and the nice dis- 
crimination of colors. And thus the knowledge and 
practice of these arts not only increase our usefulness, 
but contribute greatly to our enjoyment. 

Vocal music trains the voice, and instrumental music 
exercises the skill. Both cultivate the ear. Studied 
as a science, music affords a good mental discipline. 
Singing is a healthy exercise of the respiratory and vo- 
cal organs, and imparts a charm to the tones of the 
voice. Music, of all kinds, cultivates the perception of 



328 AN ADDRESS ON 

sounds, and a knowledge of its principles enables us to 
reduce the sounds we hear to the musical scale. It 
soothes the passions, refines the taste, and cultivates the 
gentle affections. It is an agreeable and innocent re- 
laxation from severer duties, and adds a charm to the 
domestic and social circles. 

But there is yet a higher culture than any that we 
have named — the education of the heart. Upon this 
depends the charm of the whole. No mental culture ; 
no refinement of manners ; no outward adorning, can 
compensate for the want of heart culture. " Whose 
adorning, let it not be that outward adorning of plait- 
ing the hair, and of wearing of gold, or of putting on 
of apparel ; but let it be the hidden man of the heart, 
in that which is not corruptible, even the ornament of 
a meek and quiet spirit, which is, in the sight of God, 
of great price." That is, "Let not your adorning consist 
mainly of these, but let it rather be the hidden man 
of the heart." 

But religion constitutes the basis of heart culture. 
When the sons of the prophets complained to Elisha 
that the water was bitter, he cast salt into the spring, 
and the water was healed. So let the heart be right 



FEMALE EDUCATION. 329 

with God, and the streams which flow from it will be 
sweetened. The school and the family are the places 
to cultivate the heart. Here are constant opportuni- 
ties for the exercise of the mild virtues, and for attain- 
ing self-control. Yours is the empire of the affections. 
Sweetness of temper, gentleness of spirit, kindness of 
feeling, flowing from a heart sanctified by the grace of 
God, coupled with fortitude and self-control, and shin- 
ing through a well-cultivated intellect, and a well- 
stored mind : These are the chief ornaments of the 
refined Christian lady. 

But in securing such an education as we have con- 
templated, you will see, young ladies, that you have a 
great and important work to do for yourselves. The 
responsibility must be shared between you and your 
teachers. -It is their province to guide your inquiries, 
direct the course of your studies, and aid you in the 
unfolding of your powers. But they can never impart 
to you an education, without your active, voluntary, 
and cheerful co-operation. You must be, in a very 
important sense, your own educators. With the bless. 
ing of God, and your own endeavors, together with the 
aid you receive from your teachers, you may set your 



330 AN ADDRESS. 

own mark. You may take your own position. You 
may be the light of your dwellings, the charm of the 
society in which you move, and jewels in the crown of 
your gracious Eedeemer. And your influence may go 
down to succeeding generations, widening, deepening, 
and enlarging, to the end of time. That such may he 
the happy result, is the sincere desire of those who 
have the charge of your education, and this it will be 
their constant aim to secure. 



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